the libertine overthrown, or, a mirror for atheists wherein they may clearly see their prodigious follies, vast extravagancies, notorious impieties and absurdities : containing a compendious account of the ... life and ... death of that the whole ... abstracted from the remarks of the right reverend d. gilbert burnet ... and the reverend mr. parsons ... burnet, gilbert, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing b estc t ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the libertine overthrown, or, a mirror for atheists wherein they may clearly see their prodigious follies, vast extravagancies, notorious impieties and absurdities : containing a compendious account of the ... life and ... death of that the whole ... abstracted from the remarks of the right reverend d. gilbert burnet ... and the reverend mr. parsons ... burnet, gilbert, - . parsons, robert, - . p. printed and sold by j. bradford ..., london : [ ?] date of publication from wing. reproduction of original in british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng rochester, john wilmot, -- earl of, - . conversion -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion the libertine overthrown : or , a mirror for atheists ; wherein they may clearly see their prodigious follies , vast extravagancies , notorious impieties and absurdities : containing a compendious account of the egregious vicious life , and eminently and sincerely penitent death , of that great states-man , eminent poet , and learned scholar , john earl of rochester , who deparrted this life the th of july , mdclxxx . wherein is briefly recited not only his disputes and arguments against god and religion , as the same were used in conferences with divines , and at several atheistical meetings ; but also the chief of his notorious pranks , such as his turning mountebank , his disguising himself in the shapes of beggars , his amours , revels , &c. to all which is added , the plain manner of his wonderful conversion , which was by hearing read the d . chapter of isaiah , his christian deportment and godly expressions during his last sickness ; as also his dying remonstrance left in writing , and signed and attested by eminent witnesses . the whole , for the use of the meanest capacities , abstracted from the remarks of the right reverend d. gilbert burnet , now bishop of sarum , and the reverend mr. parsons , chaplain to ann countess of rochester . licens'd according to order . london , printed and sold by j. bradford , without bishopsgate . a mirror for atheists . the daily growth of impiety and athe●●● amongst the meaner sort , obliges me to publ●shing the ensuing compendious abstr●●● wherein will appear the emptiness , shallowness and significany of the greatest and wisest arguments , aga●●● the being of an omnipotent jehovah ; in hand● of which , i shall transcribe the remarkable pass●●● of the life of john earl of rochester , a great m●●● a greater sinner , but at the last by divine mercy , a 〈◊〉 eminent and zealous penitent . one who had for ●●veral years , made it his business to argue against 〈◊〉 and religion , and plac'd his bliss and happiness , 〈◊〉 summum bonum , in carnal pleasures and sensual 〈◊〉 lights ; but to be methodical , i shall give a short deser●●tion of his birth , parentage and education . as for his family , on both sides , from wh● he was descended , they were some of the 〈◊〉 famous in their generations . his grandfat●●● was that excellent and truly great man , 〈◊〉 lord wilmot , viscount athlone in ireland . 〈◊〉 his father , who inherited the same title , 〈◊〉 greatness , was by his late majesty king 〈◊〉 the i. created baron of adderburg in oxfords●●●● and by king charles the ii. the earl of roches●●● his mother , of whom many worthy things 〈◊〉 be spoken , was the relict of sir francis - 〈◊〉 lee of ditchly , in the county of oxford , baron 〈◊〉 daughter of that generous and honourable ●entleman sir john , st. johns of lyddiard , in the ●ounty of wilts , baronet . he was born in april . and as for his e●ucation , it was in wadham-college in oxford , un●er the care of that wise and excellent gover●our dr. blanford , the late right reverend bishop 〈◊〉 worcester ; there it was he laid a good founda●●on of learning and study , tho he afterwards ●uilt upon that foundation hay and stubble ●●ere he first suck'd from the breasts of his mother ●●e university those perfections of wit , elo●●ence and poetry , which afterwards by his own ●●rrupt stomach , or some ill juices after were 〈◊〉 into poyson to himself and others . leaving the university , he betook himself to ●ravel , from which he return'd in the th year 〈◊〉 his age , and appear'd at court with as great ●dvantages as most ever had , greatly signalizing 〈◊〉 valour at sea in the year . when he went ●ith the earl of sandwich , &c. he had so entirely 〈◊〉 down the intemperance that was growing on 〈◊〉 before his travels , that at his return he ha●●d nothing more . but falling into company that 〈◊〉 these excesses , he was , tho not without ●●fficulty ; and by many steps , brought back to it ●●ain . and the natural heat of his fancy being ●●flamed by wine , made him so extravagantly ●●easant , that many , to be diverted more by that ●umour , studied to engage him deeper and deeper 〈◊〉 intemperance ; which at length did so entirely ●●bdue him , that ( as he told the reverend dr. ●●rnet now bishop of sarum ) for five years to●●ther he was continually drunk ; not all the while under the visible effects of it , but his bloo● was so inflamed , that he was not in all that time cool enough to be perfect master of himself . thi● led him to say and do many wild and unaccountable things . there were two principles in hi● natural temper , that being heightened by tha● heat , carried him to great excesses ; a violen● love of pleasure , and a disposition to extravagant mirth . the one involved him in great sensuality ; the other led him to many odd adve●tures and frolicks , in which he was oft in hazar● of his life . the one being the same irregula● appetite in his mind , that the other was in hi● body , which made him think nothing divertin● that was not extravagant . and tho' in col● blood he was a generous and good natured man yet he would go far in his heats , after any thin● that might turn to a jest , or matter of diversion and so he came to bend his wit and divert hi● studies and endeavours to support and strenghten these ill principles both in himself and others . an accident fell out after this , which confirm'● him more in these courses : ( i shall relate it in th● very words of the reverend d. burnet ) whe● he went to sea in the year . there happened to be in the same ship with him mr. mou●tague , and another gentleman of quality ; these two , the former especially seemed perswade● that they should never return into england mr. mountague said he was sure of it , the othe● was not so positive : the earl of rochester , an● the last of these , entered into a formal engagement , not without ceremonies of religion , tha● if either of them died , he should appear , an● give the other notice of a future state , if there was any . but mr. mountague would not enter into the bond. when the day came that they thought to have taken the dutch fleet in the port of bergen , mr. mountague , though he had such strong presage in his mind of his approaching death , yet he generously staid all while in the the greatest danger : the other gentleman signaliz'd his courage in a most undaunted manner , till near the end of the action ; when he fell on a sudden into such a trembling , that he could scarce stand ; and mr. mountague going to him to hold him up , as they were in each others arms , a cannon ball killed him out-right , and carried away mr. mountague's belly , so that he died within an hour after . the earl of rochester ( says the doctor ) told me , that these presages had in their minds made some impression on him , that there were separated beings ; and that the soul either by a sagacity or some secret notice communicated to it , had a sort of divination : but that gentleman never appearing was a great snare to him during the rest of his life . as to the supream being , he had always some ●mpressions of one , and profest often that he never knew an entire atheist who fully believ'd there was no god : yet when he explain'd this notion of his being , it amounted to no more than a vast power , that had none of the attributes of goodness or justice , we ascribe to the deity : these were his thoughts about religion . for morali●y , he freely own'd to me ( saith the reverend dr. burnet ) that tho he talked of it , as a finething , yet this was only because he thought it a decent way of speaking , and that as they went always in cloaths , tho' in their frolicks they would have chosen sometimes to have gone naked , if they had not feared the people : so tho' some of them found it necessary for humane life to talk of morality , yet he confessed they cared not for it , further than the reputation of it was necessary for their credit , and affairs ; of which he gave many . instances , as their professing and swearing friendship , where they hated mortality ; their oaths and imprecations in their addresses to women , which the intended never to make good : the delight they had in making people quarrel ; their unjust usage of their creditors , and putting them off by any deceitful promise they could invent , that might deliver them from present importunity ; of all which he afterwards sincerely repented . he would often go into the country , and be for some months wholly imployed in study , or the sallies of his witt ; which he came to direct chiefly to satyre . for his other studies they were divided between the comical and witty writings of the antients and moderns , the roman authors , and books of physick , which the ill state of health he was fall'n into , made more necessary to himself : and which qualified him for an odd adventure which i shall but briefly mention . being under an unlucky accident which obliged him to keep out of the way , he disguis'd himself , so that his nearest friends could not have known him , and set up in tower-street for an italian mountebank , where he had a stage , and practised physick some weeks not without success . in his latter years , ●e read books of history more . he took pleasure ●o disguise himself as a porter , or as a beggar , ●ometimes to follow some mean amours , which ●or the vaniety of them , he affected . at other ●imes meerly for diversion , he would go about in ●dd shapes , in which he acted his part so natural●y , that even those who were on the secret , and ●aw him in these shapes , could perceive nothing ●y which he might be discovered . besides the derision calumnies and jeers he put ●pon religion in his lampoons satyrs , &c. it was too frequent a custom with him to meet with several dissolute persons , purposely to ridi●ule and dispute against religion , &c. of which i ●hall give one memorable instance related by mr. parsons , as the earls own words , one day at an atheistical meeting , at a person of qualities , i ●ndertook to manage the cause , and was the principal disputant against god and piety , and for my perfor●ances received the applause of the whole company ; up●n which my mind was terribly struck , and i immediate●y reply'd thus to my self ; good god! that a man , ●hat walks upright , that sees the wonderful works of god , and has the use of his senses and reason , should ●se them to the defying of his creator ! but tho' this ●as a good begining towards my conversion , to find my conscience touch'd for my sins , yet it went off again ; ●ay all my life long i had a secret value and reverence ●or an honest man , and lov'd morality in others : but i ●ad form'd an odd scheme of religion to my self , which ●ould solve all that god or conscience might force upon ●e ; yet i was not ever well reconciled to the business of ●hristianity , n●r had that reverence for the gospel of ●hrist as i ought to have , p. . of e. of rochesters ●uneral sermon . in this antheistical state of mind , denying 〈◊〉 power of the almighty : and despising his m●●●sters , he continued till by a most wonderful p●●vidence , the lord was pleased to open his 〈◊〉 blinded eyes : and it was thus , as he gave the 〈◊〉 count to the reverend dr. burnet . mr. parsons in order to his conviction , read him the . chapter of our saviour's passion , t●● he might there see a prophecy concerning it , writ● many ages before it was done ; which the je●●●● that blasphemed christ , still kept in their han● as a book divinely inspired : he said it to me , 〈◊〉 mr. parsons , that as he heard it read , he felt an ●●●ward force upon him , which did so enlighten his 〈◊〉 and convince him , that he could resist it no longer : 〈◊〉 the words had an authority which did shoot like 〈◊〉 or beams in his mind ; so that he was not only convin●● by the reasonings he had about it , which satisfied 〈◊〉 understanding , but by a power which did so effectu●●● constrain him , that he did ever after as firmly believe his saviour , as if he had seen him in the clouds . 〈◊〉 had ( said my author ) made it be read so often 〈◊〉 him , that he had got it by heart : and 〈◊〉 through a great part of it in discourse with 〈◊〉 with a sort of heavenly pleasure , giving me 〈◊〉 reflections on it ; some few i rememb●● who hath believed our report ? h● he said , was foretold the opposition the gospel was meet with from such wretches as he was . 〈◊〉 hath no form nor comliness , 〈◊〉 when we shall see him , there is no bea● that we should desire him. on this he said , 〈◊〉 meanness of his appearance has made vain and fo● people desparage him , because he came not in suc● 〈◊〉 coat as they delight in , thus for his own ●ords . having thus far trac'd his life , in several consi●●rable and valuable passages . i shall now com●ndiously incert some of his chief atheistical ar●●ments , used in defence of his immorali●ies , and ●●●tious practices , as the same were urg'd to , and ●●swer'd by the right reverend dr. burnet , as ●ake it ; upon their first acquaintance . the three chief things they talked about were morality , natural religion , and revealed religion , ●hristianiy in particular : for morality ( saith my ●uthor ) the earl confessed , he saw the necessity 〈◊〉 it , both for the government of the world , 〈◊〉 for the preservation of heath , life , and ●●iendship , and was much a shamed of his former ●●actices , rather because he had made himself a ●east , and had brought pain and sickness on his ●ody , and had suffered much in his reputation , ●an from any deep sense of a supream being or ●●other state : but so far this went with him , ●●at he resolved firmly to change the course of his ●●fe , which he thought he should effect by the 〈◊〉 of philosophy , and had not a few no less 〈◊〉 than pleasant notions concerning the folly 〈◊〉 madness of vice : but he confessed he had no ●●morse for his past actions , as offences against 〈◊〉 , but only as injuries to himself and man●●nd . upon this subject ; saith the reverend doctor ●hew'd him the defects of philosophy for reform●●g the world : that it was a matter of specu●●tion , which but few either had the leisure or ●●pacity to enquire into . but the principle that must reform mankind , must be obvious to 〈◊〉 man's understanding . that philosophy in mat●●● of morality , beyon the great lines of our d●●● had no very certaind fixed rule ; but in the 〈◊〉 offices and instances went much by the fancie●● men , and customs of nations and conseque●●● could not have authority enough to bear do the propensities of nature , appetite or passi●● for which ( saith the doctor ) i instanced in 〈◊〉 points , the one was about that maxim of 〈◊〉 stoick , to extirpate all sort of passion and con●●● for any thing , &c. the other was upon the straint of pleasure how far that was to go . u●●● this saith my author , he told me the two ma●●● of his morality then were , that he should do 〈◊〉 thing to the hurt of any other , or that might p●●judice his own health : and he thought that 〈◊〉 pleasure when it did not interfere with these 〈◊〉 to be indulged as the gratification of our natu●● appetites . it seemed , continued he , unreasona●●● to imagine these were put into man only to be 〈◊〉 strained , or curbed to such a narrowness : 〈◊〉 he applied to the free use of wine and women . to this , saith my author , i answered , tha● appetites being natural , was an argument for indulging them , then the revengful might as 〈◊〉 alledge it for murder , and the covetous for st●●●ing ; whose appetites are no less keen on those ●●jects ; and yet it is acknowledg'd that these ap●tites ought to be curb'd . if the difference is 〈◊〉 from the injury that another person recei●●● the injury is as great , if a man's wife is 〈◊〉 or his daughter corrupted ? and it is impossible a man to let his appetites loose to vagrant 〈◊〉 not to transgress in these particulars . i ●●ther urged , saith the doctor , that morality ●●●ld not be a strong thing , unless a man were ●●termined by a law within himself ; for if he 〈◊〉 measured himself by decency , or the laws of 〈◊〉 land , this would teach him only to use such 〈◊〉 in his ill practices , that they should not ●eak out too visibly ; but would never carry him 〈◊〉 an inward and universal probity : that virtue ●s of so complicated a nature , that unless a ●●●an came intirely within its discipline , he could 〈◊〉 adhere stedfastly to any one precept ; for ●●●ces are often made necessary supports to one ●●other . that this cannot be done , either steddily 〈◊〉 with any satisfaction , unless the mind dos in●●rdly comply with , and delight in the dictates 〈◊〉 virtue . and t●at could not be effected , ex●●●t a man's nature were internally regenerated and ●●anged by a higher principle : till that came ●●out , corrupt nature would be strong , and phi●●sophy but feeble : especially when it struggled ●●th such appetites or passions as were much kin●ed , or deeply rooted in the constitution of ones ●●dy . this , said the earl , sounded to him like ●●thufiasme , or canting : he had no notion of it , ●●d so could not understand it . he comprehended the dictates of reason and ●●ilosophy , in which as the mind became much con●●rsant , there would soon follow , as he believed , greater easiness in obeying its precepts : i told 〈◊〉 on the other hand , that all his speculations philosophy would not serve him in any stead , to 〈◊〉 reforming of his nature and life , till he ap●●●ed himself to god for inward assistances . it was certain , that the impressions made in his reason governed him , as they were lively presented to him : but these are so apt to slip out of our memory , and we so apt to turn our thoughts from them , and at some times the contrary impressions are so strong , that let a man set up a reasoning in his mind against them , he finds that celebrated saying of the poet. video meliora proboque deteriora sequor . i see what is better and approve it : but follow what i● worse . to be all that philosophy will amount to . where as those who upon such occasions apply themselves to god , by earnest prayer , feel a disengagement from such impressions , and thems●lves en●●ed with a power to resist them . so that thos● bonds which form●rly held them , fall off . this he said must be the effect of a heat in nature : it was only the strong diversion of th● thoughts , that gave the s●eming victory , and h● did not doubt but if one could turn to a problem i● euclid , or to write a copy of verses , it would have the same effect . to this i answer , that 〈◊〉 such methods did only divert the thoughts , there might be some force in what he said : but if they not only drove out such inclinations , but bega● impressions contrary to them , and brought 〈◊〉 into a new disposition and habit of mind ; the●● he must confess there was somewhat m●re than 〈◊〉 diversion , in these changes , which were brough● on our minds by true devotion . he further said sometime after that he did no● understand the business of inspiration ; he believe● the pen-men of the scriptures had heats and honest●● , and so writ : but could not comprehend how ●●d should reveal his secrets to mankind . he could ●●t apprehend how there should be any corruption 〈◊〉 the nature of man , or a lapse derived from ●●am — the incoherences of stile in scriptures ●●e odd transitions , the seeming contradictions , ●●efly about the order of time , the cruelties en●●ned the israelites in destroying the canaanites , cir●●mcision , and many other rites of the jewish ●orship seemed to him infutable to the divine na●●re : and the first three chapters of genesis , he ●●ought could not be true unless they were parables ●his was the substance of what he excepted to re●●●led religion in general , and to the old testament 〈◊〉 particular . ●ut in all these things ( said the reverend b. burnet ) ●old him he was in he wrong way , where he ex●mined the business of religion , by some da●●●rts of scripture : therefore i desir'd him to con●●der the whole contexture of the christian religi●● , the rules it gives , and the methods it pr●scibes , ●●othing can conduce more to the peace , order and ●appiness of the world than to be govern'd by 〈◊〉 rules , nothing is more for the interest of every ●an in particular : the rules of sobriety , tem●erance and moderation were the best preservers of ●ife , and which was perhaps more , of health , ●umility , contempt of the vanities of the world , ●●d the being well employed , raised a man's mind 〈◊〉 a freedom from the follies and temptations that ●aunted the greatest part . nothing was so gene●ous and great as to supply the necessities of the ●oor , and to forgive in●●ries : nothing raised and ●aintained a man's reputation so much , as to be exactly just and merciful , kind , charitable an● compassionate : nothing opened the powers of 〈◊〉 man's soul so much as a calm temper , a seren● mind ; free of passion and disorder : nothin● made societies , families , and neighbourhoods 〈◊〉 happy as when these rules which the gospel prescribes , take place , of doing as we would have other● to do to us , and loving our neighbours as our lseve● ▪ the christian worship is also plain and simple , suitable to so pure a doctrine ; the ceremonies of 〈◊〉 few and significant . the issue of all this discourse was , he told th● reverend d. burnet , that he saw vice and impiety were as contrary to humane society , as wild beasts let loose would be ; and therefore he firmly resolved to change the whole method of his life to ▪ become stricty just and true , to be chast and temperate , to forbear swearing and irreligiou● discourse , to worship and pray to his maker . and that tho' he was not arrived at a full perswasion of christianity , he would never employ his wit to run it down or corrupt others ; this hopeful bud of grace , by the blessing of god so fructified , that in a short time he became not an almost , but a● ●ltogether christian. some instances i shall compendiously give . and i. his hearty concern for the pious education of his children , wishing that his son might never be a wit , that is , ( as himself explained it ) one of those wretched creatures , who pride themselves in abusing god and religion denying his being , or his providence , but that he might become an honest and a religious man , which could only be the support and blessing of his family ; complaining , what a vicious and naughty world they were brought into , and that no for●unes or honours were comparable to the love and favour ●f god to them , in whose name he blessed them , pray'd for 'em , and committed them to his protection . and here i must not pass by his pious and most passionate exclamation to a gentleman of some character , who came to visit him in his last sickness : o remember that you contemn god no more , he is an avenging god , and will visit you for your sins ; will in mercy i hope , touch your conscience sooner or later as he has done mine ; you and i have been friends and sinners together a great while , therefore i am the more free with you ; we have been all mistaken in our conceits and opinions ; our perswasions have been false and groundless , therefore god grant you repentance . and seeing him the next day again , he said to him , perhaps you were disobliged by my plainness yesterday ; i spake the words of truth , and soberness to you , and ( striking his hand upon his breast ) said , i hope god will touch your heart . to this may be added , his comfortable perswasions of gods accepting him to his mercy , saying three or four days before his death , i shall die , but oh ! what unspeakable glories do i see ! what joys beyond thought or expression ; am i sensible of ! i am assured of god's mercy to me through jesus christ. oh how i long to die and to be with my saviour . the time of his sickness and repentance was just nine weeks ; in all which time , he was so much master of his reason , and had so clear and understanding , ( saving . hours , about the middle of it , in which he was deli●ious ) that he never dictated or spoke more composed in his life : and therefore if any shall continue to say , his piety was the effect of madness or vapours ; let me tell them it is h●●●ly disingenuous , and that the assertion is as sill● it is wicked . nor was this thing done in a corn● nmbers visited and attended him ; and surely , 〈◊〉 any , the learned physicians , that were convers●● with him in the whole course of his tedious sickne●● are competent judges of a phrensy or delirium . to conclude these remarks , i shall incert his dying rem●strance , sufficiently attested and sign●d by his own hand , as truest sence , ( which i hope may be useful for that good end design'd it , ) in manner and form following for the benefit of all those whom i may have drawn sin by my example and encouragemnet , i leave to world this my last declaration , which i deliver in presence of the great god , who knows the secrets of hearts , and befor whom i am now appearing to be judged ▪ that from the bottom of my soul i detest and ab●●● the whole course of my former wicked life ; that i thi● can never suffiently admire the goodness of god , who haven me a true sense of my pernicious opinions and vile p●●●tices , by which i have hitherto lived without hope , 〈◊〉 without god in the world ; have been an open enem● jesus christ , doing the utmost despite to the holy spir●● grace . and that the greatest testimony of my chari●● such is , to warn 'em in the name of god , and as they re●●●● the welfare of their immortal souls , no more to deny his ●●ing , or his providence , or despise his goodness ▪ no mo●●● make a mock of sin , or contemn the pure and excellent ●●ligion of my ever blessed red●emer , thro' whose merits a●●● i one of the greatest of sinners , do yet hope for mercy 〈◊〉 forgiveness amen . declared and sign'd in the presence of anne rochester . robert parsons . f. rochest●● jun. , . finis . notes, typically marginal, from the original text notes for div a -e vers. vers. . a call to the unconverted to turn and live and accept of mercy while mercy may be had as ever they would find mercy in the day of their extremity from the living god / by his unworthy servant, richard baxter ; to be read in families where any are unconverted. baxter, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing b estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a call to the unconverted to turn and live and accept of mercy while mercy may be had as ever they would find mercy in the day of their extremity from the living god / by his unworthy servant, richard baxter ; to be read in families where any are unconverted. baxter, richard, - . [ ], , [ ] p. printed by r.w. for nevil simmons ... and by nathaniel ekins ..., london : . reproduction of original in british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng conversion -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion a call to the unconverted to turn and live , and accept of mercy while mercy may be had , as ever they would find mercy in the day of their extremity : from the living god. by his unworthy servant richard baxter . to be read in families where any are unconverted . london , printed by r. w. for nevil simmons book-seller in kederminster , and are to be sold by him there ; and by nathaniel ekins , at the gun in pauls church-yard . . the reason of this work. in that short acquaintance i had with that reverend , learned servant of christ , bishop vsher , he was oft from first to last importuning me to write a directory for the several ranks of professed christians , which might distinctly give each one their portion : beginning with the unconverted , and then proceeding to the babes in christ , and then to the strong : and mixing some special helps against the several sins that they are addicted to . by the suddenness of his motion at our first congress , i perceived it was in his mind before : and i told him , both that it is abundantly done by many already ; and that his unacquaintedness with my weakness , might make him think me fitter for it then i was . but this did not satisfie him , but still he made it his request . i confess i was not moved by his reasons , nor did i apprehend any great need of doing more then is done in that way : nor that i was likely to do more . and therefore i parted from him without the least purpose to answer his desire . but since his death , his words oft came into my mind : and the great reverence i bore to him , did the more incline me to think with some complacency of his motion . and having of late intended to write a family directory , i began to apprehend how congruously the forementioned work should lead the way ; and the several conditions of mens souls be spoken of , before we come to the several relations . hereupon i resolved by gods assistance to proceed in the order following . first , to speak to the impenitent unconverted sinners , who are not yet so much as purposing to turn , or at least are not setting about the work . and with these i thought a wakening perswasive was a more necessary means then meer directions . for directions suppose men willing to obey them : but the persons that we have first to deal with , are wilful and asleep in sin , and as men that are past feeling , having given themselves over to sin with greediness , ephes. . . my next work must be for those that have some purposes to turn and are about the work , to direct them for a through and true conversion , that they miscarry not in the birth . the third part must be directions for the younger and weaker sort of christians , that they may be stablished , built up , and persevere . the fourth part , directions for lapsed and back-sliding christians , for their safe recovery . besides these there is intended some short perswasives and directions against some spec●al errours of the times , and against some common killing sins . as for directions to doubting troubled consciences , that is done already . and the strong i shall not write directions for ; because they are so much taught of god already . and then the last part is intended more specially for families as such , directing the several relations in their duties . some of these are already written : whether i shall have life and leisure for the rest , god only knoweth . and therefore i shall publish the several parts by themselves , as i write them : and the rather , because they are intended for men of different states , and because i would not deter them by the bulk or price , from reading what is written for their benefit . the use that this part is published for , is . for masters and parents to read often in their families , if they have servants or children that are yet unconverted . . for all such unconverted persons to read and consider of themselves . . for the richer sort that have any pitty on such miserable souls , to give to the unsanctified that need them : ( if they have not fitter at hand to use and give ) the lord awake us to work while it is day for the saving of our own and others souls , in subserviency to the blessed god , the maker , the redeemer and the sanctifier of souls . rich. baxter . decemb. . . to all unsanctified persons that shall read this book ; especially of my hearers in the burrough and parish of kederminster . men and brethren , the eternal god that made you for a life everlasting , and hath redeemed you by his only son , when you had lost it and your-selves , being mindful of you in your sin and misery , hath indited the gospel and sealed it by his spirit , and commanded his ministers to preach it to the world , that pardon being 〈◊〉 offered you , and heaven b●ing ●ot before you , he might call you off from your fleshly pleasures , and from following after this deceitfull world , and acquaint you with the life that you were created and redeemed for , before you are dead and past remedy . he sendeth not you prophets or apostles , t●at receive their message by immediate revelation ; but yet he calleth you by his ordinary ministers , who are commissioned by him to preach the same gospel which christ and his apostles first delivered . the lord standeth over you , and seeth how you forget him and your latter end , and how light you make of everlasting things , as men that understand not what they have to do or suffer : he seeth how bold you are in sin , and how fearless of his threatnings , and how careless of your souls , and how the works of infidels are in your lives , while the belief of christians is in your mouths . he seeth the dreadful day at hand , when your sorrows will begin , and you must lament all this with fruitless cries in torment and desperation , and when the remembrance of your folly will tear your hearts , if true conversion now prevent it not ; in comparison of your sinful miserable souls , the lord that better knows your case then you can know it , hath made it our duty to speak to you in his name , ( corinth . . . ) and to tell y●u plainly of your sin and misery , and what will be your end , and how sad a change you 'l shortly see , if yet you go on a little longer . having bought you at so dear a rate as the blood of his son iesus christ , and made you so free and general a promise of pardon , and grace , and everlasting glory , he commandeth as to tender all this to you , as the gift of god , and to intreate you to consider of the necessity and worth of what he offereth . he seeth and pittieth you , while you are drowned in worldly cares and pleasures , and eagerly following childish toyes , and wasting that short and precious time for a thing of nought , in which you should make ready for an everlasting life : and therefore he hath commanded us to call after you , and tell you , how you lose your labour , and are about to lose your souls , and to tell you what greater and better things you might certainly have , if you would hearken to his call , ( isaiah , . . ) we believe and obey the voice of god ; and come to you daily on his message , who hath charged us to preach and be instant with you in season and out of season , and to lift up our voice like a trumpet , and shew you your transgressions and your sins , isa. . . tim. . , . but , wo and alas ! to the grief of our souls , and your own undoing , you stop your ears , you stiffen your necks , you harden your hearts , and break our hearts , and send us back to god with groans to tell him that we have done his message , but can do no good on you , nor scarcely get a sober hearing . o that our eyes were as a fountain of tears , that we might lament our ignorant careless people ; that have christ before them , and pardon , and life , and heaven before them , and have not hearts to know and value them ! that might have christ , and grace , and glory , as well as others , if it were not for their wilful negligence and contempt ! o that the lord would fill our hearts with more compassion to these miserable souls , that we might cast our selves even at their feet , and follow them to their houses , and speak to them with our bitter tears : for long have we preached to many of them as in vain ; we study plainness to make them understand ; and many of them will not understand us . we study serious piercing words , to make them feel , but they will not feel . if the greatest mattter would work with them , we should awake them : if the sweetest things would work , we should entice them and win their hearts : if the most dreadful things would work , we should at least affright them from their wickedness ; if truth and certainty would take with them , we should soon convince them : if the god that made them , and the christ that bought them might be heard , the ease would soon be altered with them : if scripture might be heard , we should soon prevail : if reason , even the best and strongest reason might be heard , we should not doubt but we should speedily convince them : if experience might be heard , even their own experience , and the experience of all the world , the matter would be mended . yea if the conscience within them might be heard , the case would be better with them then it is . but if nothing can be heard , w●at then shall we do for them ! if the dreadfull god of heaven be slighted , who then shall be regarded ? if the inestimable love and blood of a redeemer be made light of , what then shall be valued ? if heaven have no desiderable glory with them , and everlasting ioys be nothing worth ; if they can jest at hell , and dance about the bottomless pit , and play with the consuming fire , and that when god and man do warn them of it ; what shall we do for such souls as these ? once more in the name of the god of heaven , i shall do the m●ssage to you which he had commanded us , and leave it in these standing lines to convert your or condemn you ; to change you , or to rise up in iudgement against you , and to be a witness to your faces , that once you had a serious call to turn . hear all you that are the drudges of the world , and the servants of the flesh and satan ! that spend your daies in looking after prosperity on earth : and drow● your consciences in drinking , and gluttony , and idleness , and foolish sports ; and know you sin , and yet will sin , as if you set god at defiance , and bid him do his worst and spare not ! hearken all you that mind not god , and have no heart to holy things , and feel no savour in the word or worship of the lord , or in the thoughts or mention of eternal life ! that are careless of your immortal souls , and never bestowed one hour in enquiring , wha● case they are in , whether sanctified or unsanctified , and whether you are ready to appear before the lord ! hearken all you that by sinning in the light , have sinned your selves into atheism and infidelity , and do not believe the word of god. he that hath an ear to hear , let him hear the gratious and yet dreadful call of god! his eye is all this while upon you . your sins are registred , and you shall surely hear of them all again : god keepeth the book now ; and he will write it all out upon your consciences with his terrors : and then you also shall keep it your selves . o sinners , that you knew but what you are doing ! and who you are all this while offending ! the sun it self is darkness before the glory of that majesty which you daily abuse and carelesly provoke the sinning angels were not able to stand before him , but were cast down to be tormented devils . and dare such silly worms as you , so fearlesly offend , and set your selves against your maker ! o that you did but a little know , what a case that wretched soul is in , that hath engaged the living god against him ! the word of his mouth that made thee can unmake thee : the frown of his face will cut thee off , and cast thee out into utter darkness . how eager are the devils to be doing with thee that have tempted thee ▪ and do but wait for th● word from god , to take and use thee as their own ? and then in a moment thou wilt be in hell. if god be against thee , all things are against thee : this world is but thy prison , for all that thou so lovest it : thou art but reserved in it to the day of wrath ( job . ) thy iudge is coming , thy soul is even going . yet a little while , and thy friends shall say of thee , he is dead ! and thou shalt see the things that now thou didst despise , and feel that which , now thou wilt not believe . death will bring such an argument as thou canst not answer ; an argument that shall effectually confute thy cavils against the word and ways of god , and all thy self-conceited dotages . and then how soon will thy mind be changed ? then be an unbeliever if thou canst ; stand then to all thy former words which thou wast wont to utter against the scriptures , or against a holy and a heavenly life . make good that cause then before the lord , which thou wast wont to plead against thy teachers , and against the people that feared god. then stand to thy old opinions , and contemptuous thoughts of the diligence of the saints : make ready now thy strongest reasons , and stand up then before the iudge , and plead , like a man , for thy fleshly , thy unworldly , and ungodly life . but know that thou must have one to plead with that will not be outfaced by thee , nor so easily put off as we thy fellow creatu●es . o poor deceived wretched soul ! there is nothing but a slender vail of flesh betwixt thee and that amazing sight , which will quickly silence thee , and turn thy tune , and make thee of another mind ! as soon as death hath draw this curtain , thou shalt see that which will quickly leave thee speechless . and how quickly will that day and hour come ? when thou hast had but a few more merry hours , and but a few more pleasant draughts and morsels , and a little more of the honours or riches of the world , thy portion will be spent , and thy pleasures ended and all is then gone that thou settest thy heart upon ; of all that thou soldst thy saviour and salvation for , there 's nothing left , but the heavy reckoning . as a thief , that sits merrily drinking the money in an ale-house which he hath stoln , when men are riding in post haste to apprehend him ; so is it with you . while you are drowned in cares or fleshly pleasures , and making merry with your own shame , death is coming in post haste to seize upon you , and carry your souls to such a place and state , as now you little know or think of . suppose when you are hold and busie in your sin , that a messenger were but coming post from london to apprehend you , and take away your lives : though you saw him not , yet if you knew that he was coming , it would marr your mirth , and you would be thinking of the haste he makes , and hearkning when he knocked as your door : o that you could but see what haste death makes , though yet it have not overtaken you ! no post so swift ! no messenger more sure ! as sure as the sun will be with you in the morning , though it hath many thousands , and hundred thousand miles to go in the night ; so sure will death be quickly with you , and then where is your sport and pleasure ! then will you jest and brave it out ! then will you jear at them that warned you ? then is it better to be a believing saint , or a sensual worldling ? and then whose shall all those things be that you have gathered ? ( luke . , , . ) do you not observe that dayes and weeks are quickly gone ; and nights and mornings come apace and speed●ly succeed each other ? you sleep ; but your damnation slumbereth not : you linger ; but your judgment this long time lingreth not : ( pet. . , , . ) to which you are reserved for punishment ( pet. . , . ) o that you were wise to understand this , and that you did consider your latter end ! deut. . . he that hath an ear to hear , let him hear the call of god in this day of his salvation . o careless sinners , that you did but know the love that you unthankfully neglect , and the preciousness of the blood of christ which you despise ! o that you did but know the riches of the gospel ! oh that you did but know , a little know , the certainty , and the glory , and blessedness of that everlasting life , which now you will not set your hearts upon , nor be perswaded first and diligently to seek ! ( heb. . . & . . matth. . . ) did you but know the endless life with god which , you now neglect , how quickly would you cast away your sin : how quickly would you change your mind and life , your course and company , and turn the stream of your affections , and lay out your care another way ? how resolutely would you scorn to yield to such temptations as now deceive you and carry you away ? how zealously would you bestir your selves for that most blessed life ? how earnest would you be with god in prayer ? how diligent in hearing , and learning , and enquiring ? how serious in meditating on the laws of god ? ( psal. . . ) how fearful of sinning in thought , word , or deed ? and how careful to please god , and grow in holiness ? o what a changed people you would be ! and why should not the certain word of god be believed by you , and prevail with you , which openeth to you these glorious and eternal things ? yea let me tell you , that even here on earth , you little know the difference between the life which you refuse , and the life which you choose ? the sanctified are conversing with god , when you dare scarce think of him , and when you are conversing but with earth and flesh . their conversation is in heaven , when you are utter strangers to it , and your belly is your god , and you are minding earthly things , phil. . , . . they are seeking after the face of god , when you seek for nothing higher then this world . they are busily laying out for an endless life , where they shall be equal with the angels , ( luke . . ) when you take up with a shadow , and a transitory thing of nought . how low and base is your earthly , fleshly , sinful life , in comparison of the noble spiritual life of true believers ? many a time have i looked on such men with grief and pitty , to see them trudge about the world and spend their lives , and care , and labour , for nothing but a little food and rayment , or a little fading pelf , or fleshly pleasure , or aiery honours , as if they had no higher things to mind . what difference is there between the lives of these men , and of the beasts that perish , that spend their time in working , and eating , and living but that they may live ? you taste not of the inward heavenly pleasures which believers taste and live upon . i had rather have a little of their comforts , which the fore-thoughts of their heavenly inheritance doth afford them , though i had all their scorns and sufferings with it , then to have all your pleasures and treacherous prosperity : i would not have one of your secret gripes and pangs of conscience , and dark and dreadfull thoughts of death , and the life to come , for all that ever the world hath done for you , or all ●hat you can reasonably hope that it should do . if i were in your vnconverted carnal state , and knew but what i know , and believed but what i now believe , methinks my life would be a foretaste of hell : how oft should i be thinking of the terrours of the lord , and of the dismal day that 's hasting on ! sure death and hell would be still before me : i should think of them by day , and dream of them by night ; i should lie down in fear , and rise in fear , and live in fear , lest death should come before i were converted . i should have small felicity in any thing that i possessed ; and little pleasure in any company , and a little joy in any thing in the world ; as long as i knew my se●f to be under the curse and wrath of god. i should be still afraid of hearing that voice , luke . [ thou fool , this night shall thy soul be required of thee . ] and that fearfull sentence would be written upon my conscience , isa. . . and . . [ there is no peace saith my god , to the wicked . ] o poor sinners ! it is a joyfuller life then this that you might live , if you were but willing , but truly willing to hearken to christ and come home to god. you might then draw near to god with boldness and call him your father , and comfortably trust him with your souls and bodies . if you look upon promises , you may say , they are all mine . if upon the curse , you may say , [ from this i am delivered ! ] when you read the law , you may see what you are saved from : when you read the gospel , you may see him that redeemed you , and see the course of his love , and holy life , and sufferings , and trace him in his temptations , tears and blood , in the work of your salvation : you may see death conquered , and heaven opened , and your resurrection and glorification provided for in the resurrection and glorification of your lord. if you look on the saints , you may say , [ they are my brethren and companions . ] if on the unsanctified , you may rejoyce to think that you are saved from that state . if you look upon the heavens , the sun , and moon , and stars innumerable , you may think and say , [ my fathers face is infinitely more glorious : it s higher matters that he hath prepared for his saints : yonder is but the outward court of heaven . the blessedness that he hath promised me is so much higher , that flesh and blood cannot behold it . ] if you think of the grave , you may remember that the glorified spirit , a living head , and a loving father , have all so near relation to your dust , that it cannot be forgotten or neglected , but will more certainly revive , then the plants and flowers in the spring ; because that the soul is still alive that is the root of the body , and christ is alive that is the root of both . even death , which is the king of fears , may be remembred and entertained with joy ; as being the day of your deliverance from the remnants of sin and sorrow , and the day which you believed , and hoped , and wa●ted for , when you shall see the blessed things which you had heard of , and shall find by present joyful experience , what it was to choose the better part , and to be a sincere believing saint . what say you sirs , is not this a more delightfull life to be assured of salvation , and ready to die , then to live as the ungodly that have their hearts overcharged with surfeiting and drunkenness , and the cares of this life , and so that day comes upon them unawares ? luke . , ● . might you not live a comfortable life , if once you were made the heirs of heaven , and sure to be saved when you leave the world ? o look about you then , and think what you do , and cast not away such hopes as these for very nothing . the flesh and world can give you no such hopes or comforts . and besides all the misery that you bring upon your selves , you are the troublers of others as long as you are vnconverted . you trouble magistrates to rule you by their laws . you trouble ministers by resisting the light and guidance which they offer you : your sin and misery is the greatest grief and trouble to them in the world . you trouble the common-wealth , and draw the iudgements of god upon us : it s you that most disturb the holy peace and order of the churches , and hinder our vnion and reformation , and are the shame and trouble of the churches where you intrude , and of the places where you are . ah lord ! how heavy and sad a case is this , that even in england where the gospel doth abound , above any other nation in the world , where teaching is so plain and common , and all the helps we can desire are at hand ; when the sword hath been hewing us , and iudgement hath run as a fire through the land ; when deliverances have relieved us , and so many admirable mercies have engaged us to god and to the gospel , and an holy life , that yet after all this , our cities , and towns , and countries should abound with multitudes of unsanctified men , and swarm with so much sensuality as everywhere to our grief we see . one would have thought that after all this light , and all this experience , and all these iudgements and mercies of god , the people of this nation should have joyned together as one man to turn to the lord ; and should have come to their godly teachers , and lamented all their former sin , and desired him to joyn with them in publike humiliation , to confess them openly , and beg pardon of them from the lord ; and should have craved his instruction for the time to come , and be glad to be ruled by the spirit within , and the ministers of christ without , according to the word of god. one would think that after such reason and scripture evidence as they hear , and after all these means and mercies , there should not be an ungodly perso● lest among us , nor a worldling , o● a drunkard , or a hater of reformation , or an enemy to holiness be found in all our towns or countreys . if we be not all agreed about some ceremo●ies or forms of government , one would think that before this , we should have been all agreed to live a holy and heavenly l●fe , in obedience to god , his word and ministers , and in love and peace with one another . but alas , how far are our people from this course ! most of them in most places do set their hearts on earthly things , and seek not first the kingdom of god , and the righteou●ne●s hereof ; but look at holines● as a needless thing : their families are prayerless , or else a few hea●tl●ss l●feless words must serve instead of hearty fervent daily prayers : their children are not taught the knowledge of christ , and the covenant of grace , nor brought up in the nurture of the lord , though they fa●sly promised all this in their baptism . they instruct not their servants in the matters of salvation , but so their work be done they care not . there are more oaths and ●n●ses and ribbald or railing speeches in their families , then gracious words that tend to edification . how few are the families that fear the lord and enquire at his word and ministers , how they should live , and what they should do , and are willing to be taught and ruled , and that heartily look after everlasting life ? and those few that god hath made so happy , are commonly the by-word of their neighbours ; when we see some live in drunkenness , and some in pride and worldliness , and most of them have little care of their salvation ; though the cause be gross and past all controversie , yet will they hardly be convinced of their misery , and more hardly recovered and reformed : but when we have done all that we are able to save them from their sins , we leave the most of them as we find them . and if according to the law of god , we cast them out of the communion of the church , when they have obstinately rejected all our admonitions , they rage at us as if we were their enemies , and their hearts are filled with malice against us ; and they will sooner set themselves against the lord , and his laws and church , and ministers , then against their deadly si●s . this is the dolefull case of england . we have magistrates that countenance the ways of godliness ; and a happy opportunity for vnity and reformation is before us , and faithfull ministers long to see the right ordering of the church ▪ and of the ordinances of god ; but the power of sin in our people doth frustrate almost all . nowhere almost can a faithfull minister set up the unquestionable discipline of christ , or put back the most scandalous impenitent sinners from the communion of the church , and participation of the sacraments , but the most of the people rail at them , and revise them ; as if these ignorant careless souls were wiser then their teachers , or then god himself ; and fitter to rule the church then they . and thus in the day of our visitation , when god calls upon us to reform his church , though magistrates seem willing , and faithful ministers are willing , yet are the multitude of the people still unwilling , and sin hath so blinded them and hardned their hearts , that even in these days of light and grace , they are the obstinate enemies of light and grace , and will not be brought by the calls of god , to see their folly , and know what is for their good . o that the people of england knew at least in this their day the things that belong unto their peace , before they are hid from their eyes ! luke . . o f●ol●sh miserable souls ! ( gal. . . ) who hath bewitched your minds into such madness , and your hearts into such a deadness , that you should be such mortal enemies to your selves , and go on so obstinately towards damnation , that neither the word of god , nor the perswasions of men can change your minds , or hold your hands , or stop you till you are past remedy ! well , sinner● ! this life will not last alwayes , this patience will not wait up●n you still . do not think that you shall abuse your maker and redeemer , and serve his enemies , a●d debase your souls , and trouble the world , and wrong the church , and reproach the godly , and grieve your teachers , and hinder reformation , and all this upon free cost . you know not yet what this must cost you ; but you must shortly know , when the righteous god shall take you in hand , who will handle you in another manner then the sharpest magistrates , or the plainest dealing pastors did , unless you prevent the everlasting torments by a sound conversion , and i● speedy obeying of the call of god. he that hath an ear to hear , let him hear , while mercy hath a voice to call ! one desperate objection ( which i have after touched , but with too much brevity ) i find sticks close to the hearts of many ungodly men . they think that god doth not so much care what men think or say , or do , as we perswade them , and therefore they care so little themselves . for the convincing of such atheistical men as these , i shall propound these following question , . dost thou think god careth whether thou be a man or not ? if not , who made thee , and preserveth thee ? if he do then sure he careth whether thou behave thy self as a man. no man is so foolish as to make any instrument , or build an house , or a ship , and not to care when he hath done , whether it be good for the use he made it for ? do not for shame then impute such folly to the god of wisdom , as if he made so noble a creature as man , and endowed him with such noble faculties , and all for nothing ; and careth not what becometh of him when he hath done . why should god give thee a mind that can know him ; and a heart that can love him , if he cared not whether thou know him , and love him or not ? do you not see that in the course of ●ature every thing is fitted to its use ? the beasts know not god , nor are capable of loving him , beca●se they were made for no such use ; but thy capacity shews that thou wast made for god , and for a life to come . . dost thou think that god is everywhere present , and infinite , and al-sufficient ? if not , thou dost not believe that he is god ; and it is u●re●sonable to imagine that god hath made a world that is greater and more extensive or comprehensive then himself : for none can communicate more then he hath . but if thou a●t forced to confess that god is everywhere , and as sufficient for every single m●n as if he had never another creature to regard , you must need● confess then that he is not careless of the hearts and wayes of the sons of men : for they are things that are still before his eyes . it is base and blasphemous thoughts of god , as if he were limited , absent or insufficient , that makes men think him so regardless of their hearts and ways . . dost thou think that god careth what becomes of thy body ? whether thou be sick or well ? whether thou live or die ? if not , then how comest thou by thy life , and health , and mercies ? if they come from any other fountain-tell us from whence ; is it not to god that thou prayest for life and health ? darest thou say to him , i will not depend upon thee ? i will not be beholden to thee for the life and mercies of another day ? if so , then thou art a blinded atheist . but if thou think god cares for thy body , canst thou think he cares not more for thy soul ? if he must regard to furnish thee with mercies , he will sure have a regard whether thou love and live to him that gave them . . dost thou believe that god is the governour of the world or not ? if not , then there can be no rightfull government . for as no iustice of peace can have power but from the soveraign , so no soveraign can have power but from god , nor be a lawful governour but under him . and then all the world would be turned into confusion . but if thou must needs confess that god is the governour of the world , what an unwise , unrighteous governour wouldst thou make him , if thou think that he regardeth not the hearts and ways of those whom he doth govern ? this still is but to deny him to be god. . if god do not care so much what is in our hearts , or what we do , why then would he make a law for our hearts , and words , and ways ? would he command us that which he doth not care for ? would be so strictly forb●d us sin , if he were indifferent , whether we sin or no ? would he promise eternal life to the holy and obedient , if he care not whether we be holy and obedient or no ? would he threaten hell to all that are ungodly , if he care not whether we were godly or not ? darest thou say that the almighty holy god is fain to rule the world by a lie , and to deceive men into obedience ? yea the very law of nature it self doth contain not only precepts of our duty , but the hopes and fears of a life to come , w●thout which the world could not be governed ! and certainly they are no deceits , by which are infinite wisdom , and power , and goodness doth govern the world . . if god did not much regard our hearts and lives , why doth he make all the world to be our servants ? doth he give us sun , and moon , and stars , the earth and all the creatures to attend us , and serve us with their lives and virtues , and yet doth he not care for our hearts or service ? this is as foolish as to say , that he hath made all the world in vain , and careth not for it now he hath made it . . if he cared not for the frame of our hearts and lives , he would not have sent his son to redeem us , and to cleanse us from all iniquity , and sanctifie us a peculiar people to himself , tit. . . surely the price that was paid for sinners , and the wonderful design of god in our redemption , doth shew that he makes not light of sin , and that he is wonderfully in love with holiness . . if god did not regard our hearts and lives , he would not have made it the office of his ministers , to call us daily to repentance and an holy life ; nor commanded them to make such a stir with sinners to win them unto god ; he would not have appointed all his ordinances , publick and private also to this end . doth god command all this ado , for a thing that he regards not ? . nor would he punish the world with hell hereafter , or so many dreadful judgements here , as thousands feel , if he cared not what they think or do ? methinks men that are so often groaning under his rod , should feel that he looks after their hearts and wayes . . and how can the holy ghost be our sanctifier , if god be so indifferent whether we be clean or unclean ? dare you think that the holy ghost doth take upon him a needless work ? . methinks you might perceive even in the malice of the tempter , that god is holy , and hateth iniquity , and his word is true that telleth us of the eternal punishment of sin . this scripture tells us of the angels fall , and that many of them are become devils by their sin , and are malicious enemies of mans salvation . and do you not easily perceive it to be true ? how come they else to be such importunate tempters of men : which we feel , alas , by too much experience ? or if this evidence be not palpable enough to convince the infidel , how come they to make so many bargains with conjurers and witches , to draw them from god and salvation , as they have done ? how come they to appear in terrible shapes to so many as they have done , and still upon designs that declare their own dejected base condition , and their enmity to god and man , and their eager desire to engage men in a way of sin ? if any infidel will not believe that really there have been witches and apparitions , and consequently that there are devils who are miserable and malicious spirits ; who by sin are cast out of the favour of god , and would draw men into their miserable case , let them come and reason the case with me , and i shall quickly tell them of so many , sure undenyable instances , and give them so much proof of the truth of it , as shall leave them nothing to say against it , ●●less they will still say , [ we will not believe . ] yea so much , as that i will not be beholden to the vilest atheist or infidel to believe it , if he will not quite renounce his reason , but give it leave to see the light. . lastly , if yet you think that god ( the soveraign ruler of the world , that is everywhere present and preserveth all ) doth care so little what men are , or what they do , whether they are holy or unholy , obedient or disobedient to his laws , then methinks that you your selves , and all the rest of your fellow-creatures should little care . two questions therefore i must here propound to you . . do not you care what men say of you , or do to you ? are you contented that men slander you and abase you , or set your houses or towns on fire , or destroy your cattle , or wives and children , and imprison , wound or kill your selves ? if you will make a great matter of what men say or do against you , can you be so mad ( for it is no better ) as to think that the omnipotent , holy god should little regard what 's said or done against himself , and against h●s servants , and that by such silly worms as men , that are his workmanship ? did not selfishness make you blind and partial , you would know , that one sin against god , deserves more punishment , then ten thousand thousand times as much , against such silly things as you . do you make no matter of difference between a bad servant and a good ? an obedient , and a disobedient child ? a son that would lay down his life for you , and a son that longs for your death that he may have your lands ? between a faithful friend and a deadly enemy ? if you do not , you are not men but something else in humane shape . if you do , then you are somewhat worse then men , if yet you would have the blessed god to make no great difference between those that love him above all the world , and those that regard him not ; between the holy and unholy soul. and . i would ask you , whether you would have the rulers of the world to take no care what men say or do , or would you not ? if not , then you would have all the world turned loose , and you would have every man that is poorer then you , have leave to rob you : and every man that hateth you , have leave to beat you or to kill you : and every man that liketh your house , or lands , or goods , or cattle , to have leave to take them from you ; and every man to defile your wives or daughters that hath a mind to it ? and so we should see whether it is that infidelity leads men . but if you like not this , then you are most unreasonable , if you would have magistrates to be regardful of mens actions , and not god. if magistrates must hang men for wronging you , and the eternal majesty must not punish them for wronging him , and breaking his laws , which is infinitely a greater matter . as if you would have a constable punish men , and the king or iudge to have no regard of it . for kings are under god , as constables are under kings ; and a thousandfold lower . the truth is , wicked men are fallen so far from god to themselves , that they are as gods to themselves , in their own esteem , and besides themselves they know no god : and therefore any wrong that is done against them , or any good that is done for them , they would have regarded ; but the wrong and disobedience that is against god , they would have nothing made of . and they have such narrow blasphemous thoughts of god , as if he were a finite creature like themselves , that can be but in one place at once ; that makes them so blaspheme his providence , and think he minds not good or evil , and will not reward the godly or punish the ungodly ; but ●ere like the idols of the heathen , that have eyes and see not , ears and hear not , and hands without an executive power . but when the memorial book of god is opened , which is written for them that fear the lord , and think upon his name , and when the lord shall say of them , these are mine , as he is making up his iewels , and spareth them as ● man spareth his son that serveth him , then shall ( those infidels ) ●●turn ( to their wits ) and the righteous shall return from their fears and sufferings , and shall discern between the righteous and the wicked , between those that served god , and those that served him not , mal. . , . another objection i find most common in the mouths of the ungodly , especially of late years . they say , [ we can do nothing without god ; we cannot have grace if god will not give it us : and if he will , we shall quickly turn : if he have not predestinated us , and will not turn us , how can we turn our selves or be saved ? it is not in him that wills , nor in h●m that runs ; ] and thus they think they are excused . i have answered this formerly , and in this book ; but let me now say this much . . though you cannot cure your selves , you can hurt and poison your selves . it s god that must sanctifie your hearts ; but who corrupted them ? will you wilfully take poison because you cannot cure your selves ? me think you should the more forbear it . you should the more take heed of sinning , if you cannot mend what sin doth marr . . though you cannot be converted without the special grace of god , yet you must know that god giveth this grace in the use of his holy means which he hath appointed to that end ; and common grace may enable you to forbear your gross sinning ( as to the outward act ) and to use those means . can you truly say that you do as much as you are able to do ? are you not able to go by an ale-house door , or to shut your mouths and keep out the drink ; or to forbear the company that hardneth you in sin ? are you not able to go to hear the word , and think of what you heard when you come home , and to consider with your selves of your own condition , and of everlasting things ? are you not able to read good books from day to day , at least on the lords day , and to convers● with those that fear the lord ? you cannot say that you have done what you were able . . and therefore you must know that you can forfeit the grace and help of god by your wilful sinning or negligence , though you cannot without grace turn to god. if you will not do what you can , its just with god to deny you that grace by which you might do more . . and for gods decrees , you must know that they separate not the end and means , but tie them together . god never decreed to save any but the sanctified , nor to damn any but the unsanctified . god doth as truly decree from everlasting whether your land this year shall be barren or fruitful , and just how long you shall live in the world , as he hath decreed whether you shall be saved or not . and yet you would think that man but a fool that would forbear plowing and sowing , and say , if god have decreed that my ground shall bear corn , it will bear it , whether i plough and sow or not . if god have decreed that i shall live , i shall live , whether i eat or not ; but if he have not , it is not eating that will keep me alive . do you know how to answer such a man , or do you not ? if you do , then you know how to answer your selves ; for the case is alike ▪ gods decree is as peremptory about your bodies , as your souls . if you do not , then try first these conclusions upon your bodies , before you venture to try them on your souls : see first whether god will keep you alive without food or rayment , and whether he will give you corn without tillage and labour , and whether he will bring you to your journeys and without your travel or carriage : and if you speed well in this , then try whether he will bring you to heaven without your diligent use of means , and sit down and say , we cannot sanctifie our selves . and for the point of free-will which you harp so long upon , divines are not so much disagreed about it , as you imagine . augustine as well as pelagius , calvin as well as arminius , the dominicans as well as the iesuits , all do generally maintain that man hath free-will ; but the orthodox say , that free-will is corrupted and disposed to evil . epiphanius condemned origen for saying that man had lost the image of god , and makes it a point of heresie . and yet one may truly say , that man hath lost gods image , and another may truly say that he hath not lost it . for there is a twofold image of god on man ; the one is natural , and that is , our reason and free-will , and this is not lost . the other is qualitative and ethical , and this is our holiness , and this is lost , and by grace restored ; no man of brains denyeth that man hath a will that 's naturally free ; it s free from violence , and its a self determining principle . but it is not free from evil dispositions . it is habitually averse to god and holiness , and enclined to earthly fleshly things . it is enslaved by a sinful byas . this no man me thinks that it a christian should deny ; and of the aged , i see not how an infidel can deny it . alas , we easily confess to you , that you have not this spiritual moral-free will , which is but your right inclination , and your habitual willingness it self . if you had a will that were freed from wicked inclinations , i had no need to write such books a● this to perswade you to be willing in a case which your own salvation lyeth on . to the grief of our souls , we perceive after all our preaching and perswasions , that the ungodly have not this spiritual free wil. but this is nothing , but your willingness it self , & inclination to be willing , and therefore the want of it is so far from excusing you , that the more you want it ( that is , the more you are wilful in sin ) the worse you are , and the sorer will be your punishment . and our preaching and perswasion , and your hearing and considering , are the appointed means it get this moral power or freedom , that is , to make you truly willing . well , sirs , i have but three requests to you , and i have done . first , that you will seriously read over this small treatise : ( and if you have such as need it in your families , that you would read it over and over to them : and if those that fear god would go now and then to their ignorant neighbours , and read ●his or some other book to them of ●his subject , they might be a mean● of winning of souls . ) if we cannot intreate so small a labour of men for their own salvation , as to read such short instructions as these , they set little by themselves , and will most justly perish . secondly , when you have read over this book , i would intreate you to go alone , and ponder a little what you have read , and bethink you , as in the sight of god , whether it be not true , and do not neerly touch your souls , and whether it be not time for you to look about you . and also i intreate you , that you will upon your knees beseech the lord that he will open your eyes to understand the truth , and turn your hearts to the love of god , and beg of him all that saving grace that you have so long neglected , and follow it on from day to day , till your hearts be changed . and withall that you will go to your pastors ( that are set over you to take care of the health and safety of your souls , as physitians do for the health of your bodies ) and desire them to direct you what course to take , and acquaint them with your spiritual estate , that you may have the benefit of their advice , and ministerial help . or if you have not a faithful pastor at home , make use of some other , in so great a need . thirdly , when by reading , consideration , prayer and ministerial advice , you are once acquainted with your sin and misery , with your duty and remedy , delay not , but presently forsake your sinful company and courses , and turn to god , and obey his call. a● you love your souls , take heed that you go not on against so loud a call of god , and against your own knowledge and consciences , lest it go worse with you in the day of iudgement , then with sodom and gomorrah . enquire of god , as a man that is willing to know the truth , and not to be a wilful c●eater of his soul. search the holy scriptures daily , and see whether these things be so or not : try impartially whether it be safer to trust to heaven or earth , and whether it be better follow god or man , the spirit , or the flesh , and better live in holiness , or sin ; and whether an unsanctified estate be safe for you to abide in one day longer . and when you have found out which is best , resolve accordingly , and make your choice without any more ado . if you will be true to your own souls , and do not love everlasting torments , i beseech you as from the lord , that you will but take this reasonable advices . o what happy towns and countreys , and what a happy nation might we have , if we could but perswade our neighbours to agree to such a necessary motion ! what joyful men would all faithful : ministers be , if they could but see their people truly heavenly and holy ! this would be the vnity , the peace , the safety , the glory of our churches : the happiness of our neighbours , and the comfort of our souls . then how comfortably should we preach absolution and peace to you ? and deliver the sacraments which are the seals of peace to you ? and with what love and ioy might we live among you ? at your death-bed , how boldly might we comfort and encourage your departing souls ? and at your burial , how comfortably might we leave you in the grave , in expectation to meet your souls in heaven , and to see your bodies raised to that glory ? but if still the most of you will go on in a careless , ignorant , fleshly , wordly , or unholy life , and all our desires and labours cannot so far prevail as to keep you from the wilful damning of your selves , we must then imitate our lord , who delighteth himself in those few that are his jewels , and in the little flock that shall receive the kingdom , when the most shall reap the misery which they sowed . in nature excellent things are few : the world hath not many suns or moons : it s but a little of the earth that 's gold or silver . princes and nobles are but a small part of the sons of men . and it is no great number that are learned , iudicious or wise here in the world ; and therefore if the gate being strait , and the way narrow , there be but few that find salvation , yet god will have his glory and pleasure in those few . and when christ shall come with his mighty angels in flaming fire , taking vengeance on them that know not god , and obey not the gospel of our lord iesus christ , his coming will to be glorified in his saints and admired in all true believers , thes. . , , , . and for the rest , as god the father vouchsafed to create them , and god the son disdained not to bear the penalty of their sins upon the cross , and did not judge such suffering vain , though he knew that by refusing the sanctification of the holy ghost , they would finally destroy themselves ; so we that are his ministers , though these be not gathered , judge not our labour wholly lost ( see isa . ) reader , i have done with thee ( when thou hast perused this book ) but sin hath not yet done with thee ( even those that thou thoughtest had been forgotten long ago ) and satan hath not yet done with thee ( though now he be out of sight ; ) and god hath not yet done with thee , because thou wilt not be perswaded to have done with the deadly reigning sin . i have written thee this perswasive , as one that is going into another world , where the things are seen that here i speak of ; and as one that knoweth thou must be shortly there thy self . as ever thou wilt meet me with comfort before the lord that made us , as ever thou wilt escape the everlasting plagues prepared for the final neglecters of salvation , and for all that are not sanctified by the holy ghost , and love not the communion of the saints , as members of the holy catholick church , and as ever thou hopest to see the face of christ thy iudge , and of the majesty of the father , with peace and comfort , and to be received into glory , when thou art turned naked out of this world , i beseech thee , i charge thee , to hear and obey the call of god , and resolvedly to turn , that thou maist live. but if thou wilt not , even when thou hast no true reason for it , but because thou wilt not : i summon thee to answer ' it before the lord , and require thee there to bear me witness that i gave thee warning ; and that thou wast not condemned for want of a call to turn and live , but because thou wouldst not believe it , and obey it : which also must be the testimony of thy serious monitor rich. baxter . decemb. . . the contents . a preface to the unsanctified , exhorting them to turn , and answering some objections . the text opened , p. . to . doct. . it is the unchangeable law of god that wicked men must turn or die , p. . proved , p. . obj. god will not be so unmerciful as to damn us : answered , p. , . the use , p. . who are wicked men , and what conversion is ; and how we may know whether we are wicked or converted p. . to p. . applyed , p. . to p. . doct. . it is the promise of god that the wicked shall live if they will but turn ; that is , unfeignedly and throughly turn , p. . proved , p. . doct. . god taketh pleasure in mens conversion and salvation ; but not 〈◊〉 their death or damnation : he had rather they would turn and live ; then go on and die , p . expounded , to p. . proved , p. . to p. . doct. . the lord hath confirmed it to us by his oath , that he hath no pleasure in the death of the wicked , but that he turn and live : that he may leave man no pretence to doubt of it , p. . vse . who is it then that takes pleasure in mens sin and death ? not god , nor ministers , nor any good men , p. . doct. . so earnest is god for the conversion of sinners , that he doubleth his commands and exhortations with vehemency , turn ye , turn ye , applyed . p. . some motives to obey gods call and turn , p. . doct. . the lord condescendeth to reason the case with unconverted sinners , and to ask them , why they will die ? p. . a strange disputation . . for the question . . the disputants . wicked men will die , or destroy themselves , p. . vse . the sinners cause is certainly unreasonable , p. . their seeming reasons confuted . p. , qu. why are men so unreasonable and loth to turn , and will destroy themselves ? p. . answered . doct. . if after all this men will not turn , it is not long of god that they are condemned , but of themselves , even of their own wilfulness . they die because they will die , that is , because they will not turn , p. . vse . how unfit the wicked are to charge god with their damnation . it is not because god is unmerciful , but because they are cruel and merciless to themselves , p. . obj. we cannot convert our selves ; nor have we free-will . answered , p. . ( and in the preface . ) vse . . the subtilty of satan ; the deceitfulness of sin ; and the folly of sinners ; manifested , p. , vse . . no wonder if the wicked would hinder the conversion and salvation of others , p. . vse . man is the greatest enemy to himself , p. . mans destruction is of himself , proved , p. . the hainous aggravations of self-destroying , p. . the concluding exhortation , p. . ten directions for those that had rather turn then die , p. . to the end . these books following of the same authors , are also printed for nevil simmons book-selseller in kederminster . true christianity , or christs absolute dominion , and mans necessary self-resignation and subjection , in two assize sermons preacht at worcester , in o. a sermon of judgement preached at pauls , before the honorable lord major and aldermen of the city of london , decem. . . and now enlarged , in o. making light of christ and salvation ●oo oft the issue of gospel invitations , manifest in a sermon preached at law-●eace iury in london , o. the agreement of divers ministers of christ in the county of worcester for catechizing or personal instructing all in their several parishes that will consent thereunto , containing . the articles of our agreement . . an exhortation to the people to submit to this necessary work . . the profession of faith and catechism , in o. guildas salvianus , the reformed pastor , shewing the nature of the pastoral work , especially in private instruction and catechizing , in o. certain disputations of right to sacraments , and the true nature of visible christianity , o. of justification : four disputation● clearing and amicably defending the truth , against the unnecessary oppositions of divers learned and reverend brethren , o. a treatise of conversion preached and now published for the use of those that are strangers to a true conversion , especially the grosly ignorant and ungodly ▪ ▪ one sheet for the ministry against the malignants of all sorts . a winding-sheet for popery . one sheet against the quakers . a second sheet for the ministry , justifying our calling against quakers , seekers and papists , and all that deny us to be the ministers of christ. directions to justices of peace , especially in corporations , to the discharge of their duty to god , written at the request of a magistrate , and published for the use of others that need it . the crucifying of the world , by the cross of christ : with a preface to the nobles , gentlemen , and all the rich , erecting them how they may be richer . a call to the unconverted . ezek. . . say unto them , as i live saith the lord god , i have no pleasure in the death of the wicked , but that the wicked turn from his way and live . turn ye , turn ye from your evil ways ; for why will ye die o' house of israel ? it hath been the astonishing wonder of many a man as well as me , to read in the holy scrippture how few will be saved , and that the greatest part even of those that are called , will be everlastingly shut out of the kingdom of heaven , and be tormented with the devils in eternal fire . infidels believe not this when they read it , and therefore must feel it . those that do believe it , are forced to cry out with paul rom. . . oh the depth of the riches both of the wisdom and knowledge of god! how unsearchable are his iudgements , and his waies past finding out ! but nature it self doth teach us all to lay the blame . of evil works upon the doers ; and therefore when we see any hainous thing done , a principle of justice doth provoke us to enquire after him that did it , that the evil of the work may return the evil of shame upon the author . if we saw a man killed and cut in pieces by the way , we would presently ask , oh who did this cruel deed ? if the town were wilfully set on fire , you would ask , what wicked wretch did this ? so when we read that the most will be firebrands of hell for ever , we must needs think with our selves , how comes this to pass ? and who is it long of ? who is it that is so cruel as to be the cause of such a thing as this ? and we can meet with few that will own the guilt . it is indeed confest by all that satan is the cause : but that doth not resolve the doubt , because he is not the principal cause . he doth not force men to sin , but tempt them to it , and leave it to their own wills whether they will do it or not . he doth not carry men to an ale-house , and force open their mouths , and pour in the drink , nor doth he hold them that they cannot go to gods service , nor doth he force their hearts from holy thoughts . it lieth therefore between god himself and the sinner : one of them must needs be the principall cause of all this misery , which ever it is : for there is no other to cast it upon ; and god disclaimeth it . he will not take it upon him . and the wicked disclaim it usually , and they will not take it upon them . and this is the controversie that is here managing in my text . the lord complaineth of the people ; and the people think it is long of god. the same controversie is handled chap. . where verse . they plainly say , that the way of the lord is not equal , and god saith , it is their wayes that are not equal . so here they say , verse . if our transgressions and our sins be upon us , and we pine away in them , how shall we then live ▪ as if they should say , if we must die and be miserable , how can we help it ? as if it were not long of them , but god. but god in my text doth clear himself of it , and telleth them how they may help it if they will , and perswadeth them to use the means , and if they will not be perswaded , he lets them know that it is long of themselves ; and if this will not satisfie them , he will not therefore forbear to punish them : it is he that will be the judge ; and he will judge them according to their wayes ; they are no judges of him or of themselves ; as wanting authority , and wisdom , and impartiality : nor is it their cavilling and quarrelling with god that shall serve their turn , or save them from the execution of justice which they murmur at . the words of this verse contain , . gods purgation or clearing of himself from the blame of their destruction . this he doth , not by disowning his law , that the wicked shall die , nor by disowning his judgement and execution according to that law ; or giving them any hope that the law shall not be executed ; but by professing that it is not their death that he takes pleasure in , but their returning rather , that they may live : and this he confirmeth to them by his oath . . an express exhortation to the wicked to return ; wherein god doth not only command , but perswade , and condescend also to reason the case with them , why they will die ? the direct end of this exhortation is , that they may turn and live. the secundary or reserved ends , upon supposition that this is not attained , are these two . first to convince them by the means which he used , that it is not long of god if they be miserable . secondly to convince them from their manifest wilfulness in rejecting all his commands and perswasions , that it is long of themselves : and they die even because they will die . the substance of the text doth lie in these observations following . doct. . it is the unchangable law of god that wicked men must turn or dye . doct. . it is the promise of god , that the wicked shall live if they will but turn . doct. . god taketh pleasure in mens conversion and salvation , but not in their death or damnation . he had rather they would return and live , then go on and die . doct. . this is a most certain truth , which because god would not have men to question , he hath confirmed it to them solemnly by his oath . doct. . the lord doth redouble his commands and perswasions to the wicked to turn . ●●ct . . the lord condescendeth to reason the case with them , and asketh the wicked , why they will die ? doct. . if after all this the wicked will not turn , it is not long of god that they perish , but of themselves : their own wilfulness is the cause of their damnation , they therefore die , because they will die . having laid the text open before your eyes in these plain propositions , i shall next speak somewhat of each of them in order ; though very briefly . doct. . it is the unchangeable law of god that wicked men must turn or die. if you will believe god , believe this : there is but one of these two wayes for every wicked man , either conversion or damnation . i know the wicked will hardly be perswaded either of the truth or equity of this . no wonder if the guilty quarrel with the law. few men are apt to believe that which they would not have to be true : and fewer would have that to be true which they apprehend to be against them . but it is not quarrelling with the law , or with the judge , that will save the malefactor . believing and regarding the law might have prevented his death : but denying and accusing ●t will but hasten it . if it were not so , an hundred would bring their reasons against the law , for one that would brind his reason to the law : and men would rather choose to give their reasons why they should not be punished , then to hear the commands and reasons of their governours which require them to obey . the law was not made for you to judge , but that you might be ruled and judged by it . but if there be any so blind 〈◊〉 to venture to question , either the truth or the justice of this law of god , i shall briefly give you that evidence of both , which not thinks should satisfie a reasonable man. and first , if you doubt whether this be the word of god or not , besides an hundred other texts , you may be satisfied by these few . mat. . . verely i say unto you , except ye be converted and become as little children , ye cannot enter into the kingdom of heaven . john , . verily , verily , i say unto thee , except a man be born again he cannot see the kingdom of god cor. . . if a man be in christ , he is a new creature : old things are past away , behold all thing are become new . colos , . . . ye have put off the old man with his deeds , and have put on the new man , which is renewed in knowledge after the image of him that created him . heb. . . without holiness none shall see god. rom. . , . so then they that are in the flesh cannot please god. now if any man have not the spirit of christ , he is none of his . gal. . . for in christ iesus neither circumcision availeth any thing , nor uncircumcision , but a new creature . pet. . . according to his abundant grace he hath begotten us again to a lively hope . verse . being born again , not of corruptible seed , but of incorruptible , by the word of god , which liveth and abideth for ever , pet. . , . wherefore laying aside all malice , and all guile , and hypocrisies , and envies , and evil speakings , as new born babes desire the sincere milk of the word , that ye may grow thereby . psalm . . the wicked shall be turned into hell , and all the nations that forget god. psalm . . and the lord loveth the righteous , but the wicked his soul hateth . as i need not stay to open these texts which are so plain , so i think i need not add any more of that multitude which speak the like : if thou be a man that dost believe the word of god : here 's already enough to satisfie thee , that the wicked must be converted or condemned . you are already brought so far , that you must either confess that this is true , or say plainly ▪ you will not believe the word of god. and if once you be come to that pass , there is but small hopes of you : look to your selves as well as you can ; for its like you will not be long out of hell. you would be ready to flie in the face of him that should give you the lie : and yet dare you give the lie to god ? but if you tell god plainly you will not believe him , blame him not if he never warn you more , or if he forsake you and give you up as hopeless . for to what purpose should he warn you if you will not believe him ? should he send an angel from heaven to you , its seems you would not believe . for an angel can speak but the word of god : and if an angel should bring you another gospel , you are not to receive it , but to hold him accursed , gal. . , . and surely there is no angel to be believed before the son of god , who came from the father to bring us this doctrine , if he be not to be believed , then all the angels in heaven are not to be believed . and if you stand on these terms with god , i shall leave you till he deal with you in a more convincing way . god hath a voice that will make you hear . though he intreat you to hear the voice of his gospel , he will make you hear the voice of his condemning sentence , without intreaty . we cannot make you believe against your wills : but god will make you feel●gainst ●gainst your wills . but let us hear what reason you have , why you will not believe this word of god , which tells us that the wicked must be converted or condemned ? i know your reason ; it is because that you judge it unlikely that god should be so unmerciful : you think it cruelty to damn men everlastingly for so small a thing as a sinful life . and this leads us up to the second thing , which is to justifie the equity of god in his laws and judgements . and first i think you will not deny but that it is most sutable to an immortal soul , to be ruled by laws that promise an immortal reward , and threaten an endless punishment . otherwise the law should not be suited to the nature of ●he subject ; who will not be fully ruled by any lower means , then the hopes or fears of everlasting things : as it is in case of temporal punishment ; if a law were now made that the most hainous crimes shall be punished with an hundred years captivity , this might be of some efficacy , as being equal to our lives . but if there had been no other penalties before the flood , when men lived eight or nine hundred years , it would not have been sufficient , because men would know that they might have so many hundred years impunity afterward . so is it in our present case . . i suppose you will confess that the promise of an endless and unconceivable glory is not unsuitable to the wisdom of god , or the case of man. and why then should you not think so of the threatning of an endless and unspeakable misery ? . when you find it in the word of god that so it is , and so it will be , do you think your selves fit to contradict this word ? will you call your maker to the barr ? and examine his word upon the accusation of falshood ? will you sit upon him and judge him by the law of your conceits ? are you wiser , and better , and righteouser then he ? must the god of heaven come to school to you to learn wisdom ? must infinite wisdom learn of folly ? and infinite goodness be corrected by a swinish sinner , that cannot keep himself an hour clean ? must the almighty stand at the bar of a worm ? oh horrid arrogancy of sensless dust ! shall every mole , or cold , or dung-hill , accuse the sun of darkness , and undertake to illuminate the world ? where were you when the almighty made these laws , that he did not call you to his counsel ? surely he made them before you were born , without desiring your advice : and you come into the world too late for to reverse them : if you could have done so great a work , you should have stept out of your nothingness , and have contradicted christ when he was on earth , or moses before him , or have saved a●am and his sinful progeny from the threatned death , that so there might have been no need of christ ! and what if god withdraw his patience aud sustentation , and let you drop into hell while you are quarrelling with his word , will you then believe that there is a hell ? . if 〈◊〉 such an evil that it requireth the death of christ for its expiation , no wonder if it deserve our everlasting misery . . and if the sin of the devils deserved an endless torment , why not also the sin of man ? . and me thinks you should perceive , that it is not possible for the best of men , much less for the wicked to be competent judges of the desert of sin . alas we are all both blind and partial . you can never know fully the desert of sin , till you fully know the evil of sin ; and you can never fully know the evil of sin , till you fully know , . the excellency of the soul which it deformeth . . and the excellency of holiness which it doth obliterate . . and the reason and excellency of the law which it violateth . and . the excellency of the glory which it doth despise . and . the excellency and office of reason which it treadeth down . . no nor till you know the infinite excellency , almightiness and holiness of that god against whom it is committed . when you fully know all these , you shall fully know the desert of sin . besides , you know that the offendor is too partial to judge the law , or the proceedings of his judge . we judge by feeling , which blinds our reason . we see in common worldly things that most men think the cause is right which is their own : and that all is wrong that 's done against them : and let the most wise , or just , impartial friends perswade them to the contrary , and its all in vain . there 's few children but think the father is unmerciful , or dealeth hardly with them , if he whip them . there 's scarce the vilest swinish wretch , but thinketh the church doth wrong him if they excommunicate him : nor scarce a thief or murderer that is hanged , but would accuse the law and judge of cruelty , if that would serve turn . . can you think that an unholy soul is fit for heaven ? alas , they cannot love god here , nor do him any service which he can accept . they are contrary to god , they loath that which he most loveth ; and love that which he abhorreth : they are uncapable of that imperfect communion with him , which his saints do here partake of . how then can they live in that perfect love of him , and full delights , and communion with him , which is the blessedness of heaven ? you do not accuse your selves of unmercifulness , if you make not your enemy your bosom counseller ; or if you take not your swine to bed and board with you ; no nor if you take away his life , though he never sinned . and yet will you blame the absolute lord , the most wise and gracious soveraign of the world if he condemn the unconverterted to perpetual misery ? vse . i beseech you now , all that love your souls , that instead of quarrelling with god and with his word , you will presently stoop to it , and use it for your good . all you that are yet unconverted in this assembly , take this as the undoubted truth of god : you must ere long be converted or condemned . there is no other way , but turn or dye . when god that cannot lye hath told you this ; when you hear it from the maker and judge of the world its time for him that hath ears to hear . by this time you may see what you have to trust to . you are but dead and damned men , except you will be converted . should i tell you otherwise , i should deceive you with a lye . should i hide this from you , i should undoe you , and be guilty of your blood , as the verses before my text assure me , ver. . when i say to the wicked , o wicked man thou shalt surely dye , if thou dost not speak to warn the wicked from his way , that wicked man shall dye in his iniquity ; but his blood will i require at thine hand . you see then , though this be a rough unwelcome doctrine , it s such as we must preach , and you must hear . it is easier to hear of hell then feel it . if your necessities did not require it , we would not gall your tender ears with truths that seem so harsh and grievous . hell would not be so full , if people were but willing to know their case , and to hear and think of it . the reason why so few escape it , is because they strive not to enter in at the strait gate of conversion , and to go the narrow way of holines● while they have time : and they strive not because they be not wakened to a lively feeling of the danger they are in : and they be not wakened , because they are doth to hear or think of it ; and that is partly through foolish tenderness , and carnal self-love , and partly because they do not well believe the word that threatneth it . if you will but throughly believe this truth , me thinks the weight of it should force you to remember it ; and it should follow you , and give you no rest till you are converted . if you had but once heard this word by the voice of an angel , thou must be converted or condemned ; turn or die : would it not stick in your mind , and haunt you night and day , so that in your sinning you would remember it , and at your labour you would remember it , as if the voice were still in your ears , turn or die. o happy were your souls if it might thus work with you , and never be forgotten , or let you alone , till it have driven home your hearts to god. but if you will cast it out by forgetfulness or unbelief , how can it work to your conversion and salvation ? but take this with you to yo●r sorrow ; though you may put this out of your minds , you cannot put it out of the bible ; but there it will stand as a sealed truth which you shall experimentally know for ever , that there is no other way but turn or die. o what 's the matter then that the hearts of sinners be not pierced with such a weighty truth ! a man would think now , that every unconverted soul that hears these words , should be pricked to the heart , and think with themselves , this is my own case ; and never be quiet till they found themselves converted . believe it sirs , this drowsie careless temper will not last long . conversion and condemnation are both of them awakening things ; and one of them will make you feel ere long . i can foretel it as truly as if i saw it with my eyes , that either grace or hell will shortly bring these matters to the quick , and make you say , what have i done ? what a fool●●● wicked course have i taken ! the scornful , and the stupid state of sinners will last but a little while . as soon as they either turn or die , the presumptuous dream will be at an end , and then their wits and feeling will return . but i foresee there are two things that are like to harden the unconverted , and make me lose all my labour , except they can be taken out of the way : and that is the misunderstanding of these two words , [ the wicked ] and [ turn . ] some will think with themselves , it s true , the wicked must turn or die : but wh●●'s that to me ? i am not wicked , though i am a sinner , as all men be . others will think , it s true tha● we ma● turn from our evil waies : but i am turned long ago ; i hope this is not now to do . and thus while wicked men think they are not wicked , but are already converted , we lose all our labour in perswading them to turn . i shall therefore before i go any further , tell you here who are meant by [ the wicked ] and who they be that must turn or die ; and also what is meant by turning , and who they be that are truly converted : and this i have purposely reserved for this place , preferring the method that fits my end . and here you must observe , that in the sense of the text , a wicked man , and a converted man are contraries . no man is a wicked man that is converted ; and no man is a converted man that is wicked : so that to be a wicked man , and to be an unconverted man , is all one . and therefore in opening one we shall open both . before i can tell you what either wickedness or conversion is , i must go to the bottom , and fetch up the matter from the beginning . it pleased the great creator of the world , to make three sorts of living creatures : angels he made pure spirits without flesh : and therefore he made them only for heaven , and not for to dwell on earth . bruits were made flesh without immortal souls : and therefore they were made only for earth and not for heaven . man is of a middle nature between both , as partaking of both flesh and spirit ; and therefore he was made both for earth and heaven . but as his flesh is made to be but a servant to his spirit , so is he made for earth but as his passage or way to heaven , and not that this should be his home or happiness . the blessed state that man was made for , was to behold the glorious majesty of the lord , and to praise him among his holy angels ; and to love him and be filled with his love for ever . and as this was the end that man was made for , so god did give him means that were fitted to the attaining of it . these means were principally two . first the right inclination and disposition of the mind of man. secondly the right ordering of his life and practice . for the first , god suited the disposition of man unto his end ; giving him such knowledge of god as was fit for his present state , and an heart disposed and inclined to god , in holy love. but yet he did not fix or confirm him in this condition ; but having made him a free agent , he left him in the hands of his own free-will . for the second , god did that which belonged to him ; that is , he gave man a perfect law , requiring him to continue in the love of god , and perfectly to obey him . by the wilful breach of this law , man did not only forfeit his hopes of everlasting life , but also turned his heart from god , and fixed it on these lower fleshly things : and hereby did blot out the spiritual image of god from his soul. so that man did both fall short of the glory of god , which was his end , and put himself out of the way by which he should have attained it ; and this both as to the frame of his heart and of his life . the holy inclination and love of his soul to god , he lost ; and instead of it , he contracted an inclination and love to the pleasing of his flesh , or carnal-self by earthly things ; growing strange to god , and acquainted with the creature : and the course of his life was suited to the bent and inclination of his heart : he lived to his carnal self , and not to god : he sought the creature for the pleasing of his flesh , instead of seeking to please the lord. with this nature or corrupt inclination we are all now born into the world : for who can bring a clean thing out of an unclean ? iob . . as a lyon hath a fierce and cruel nature before he doth devour ; and as an adder hath a venemous nature before he sting ; so in our very infancy we have those sinful natures or inclinations before we think , or speak , or do amiss . and hence springeth all the sin of our lives . and not only so ; but when god hath of his mercy provided us a remedy , even the lord jesus christ to be the saviour of our souls , and bring us back to god again , we naturally love our present state , and are ●oth to be brought out of it , and therefore are set against the means of our recovery ; and though custom have taught us to thank christ for his good will , yet carnal self perswadeth us to refuse his remedies , and to desire to be excused when we are commanded to take the medicines which he offereth , and are called to forsake all , and follow him to god and glory . i pray you read over this leaf again and mark it ; for in these few words , you have a true description of our natural state ; and consequently of a wicked man. for every man that is in this state of corrupted nature , is a wicked man , and in a state of death . by this also you are prepared to understand what it is to be converted , to which end you must further know , that the mercy of god , not willing that man should perish in his sin , provided a remedy , by causing his son to take our nature , and being in one person god and man , to become a mediator between god and man , and by dying for our sins on the cross , to ransom us from the curse of god , and the power of the devil ; and having thus redeemed us , the father hath delivered us into his hands as his own . hereupon the father and the mediator do make a new law and covenant for man ; not like the first which gave life to none but the perfectly obedient , and condemned man for every sin : but christ hath made a law of grace , or a promise of pardon and everlasting life to all that by true repentance and by faith in christ are converted unto god. like an act of oblivion which is made by a prince to a company of rebels , on condition they will lay down arms and come in , and be loyal subjects for the time to come . but because the lord knoweth that the heart of man is grown so wicked , that for all this men will not accept of the remedy , if they be left to themselves , therefore the holy ghost hath undertaken it as his office to inspire the apostles , and seal up the scripture by miracles and wonders , and to illuminate and convert the souls of the elect. so that by this much you see that as there are three persons in the trinity , the father , the son , and the holy ghost , so each of these persons have their several works , which are eminently ascribed to them . the fathers works were to create us , to rule us 〈◊〉 his ●ational creatures , by the law of nature , and judge us thereby : and in mercy to provide us a redeemer when we were lost , and to send his son , and accept his ransom . the works of the son for us were these , to ransom and redeem us by his sufferings and righteousness ; to give out the promise or law of grace , and rule and judge the world as their redeemer , on terms of grace , and to make intercession for us , that the benefits of his death may be communicated ; and to send the holy ghost ( which the father also doth by the son. ) the works of the holy ghost for us are these : to indite the holy scriptures , by inspiring and guiding the prophets and apostles , and sealing the word by his miraculous gifts and works ; and the illuminating and exciting the ordinary ministers of the gospel , and so enabling them and helping them to publish that word : and by the same word illuminating and converting the souls of men . so that as you could not have been reasonable creatures , if the father had not created you , nor have had any access to god , if the son had not redeemed you ; so neither can you have a part in christ , or be saved , except the holy ghost do sanctifie you . so that by this time you may see the several causes of this work . the father sendeth the son : the son redeemeth us , and maketh the promise of grace : the holy ghost inditeth and sealeth this gospel : the apostles are the secretaries of the spirit , to write it : the preachers of the gospel do proclaim it , and perswade men to obey it . and the holy ghost doth make their preaching effectual , by opening the hearts of men to entertain it . and all this to repair the image of god upon the soul : and to set the heart upon god again , and take it off the creature and carnal self , to which it is revolted ; and so to turn the current of the life into an heavenly course , which before was earthly : and all this by the entertainment of christ by faith , who is the physitian of the soul. by this which i have said , you may see what it is to be wicked , and what it is to be converted . which i think will be yet plainer to you if i describe them as consisting of their several parts : and for the first , a wicked man may be known by these three things . first , he is one who placeth his chief content on earth , and loveth the creature more then god , and his fleshly prosperity above the heavenly felicity : he savoureth the things of the flesh , but neither discerneth nor savoureth the things of the spirit : though he will say , that heaven is better then earth , yet doth he not really so esteem it to himself . if he might be sure of earth , he would let go heaven , and had rather stay here , then be removed thither . a life of perfect holiness in the sight of god , and in his love and praises for ever in heaven , doth not find such liking with his heart , as a life of health , and wealth , and honour here upon earth . and though he falsly profess that he loveth god above all , yet indeed he never felt the power of divine love within him , but his mind is more set on the world , or fleshly pleasures , then on god. in a word , whoever loveth earth above heaven , and fleshly prosperity more than god , is a wicked unconverted man. on the other side , a converted man , is illuminated to discern the loveliness of god : and so far believeth the glory that is to be had with god , that his heart is taken up to it , and set more upon it , then on any thing in this world . he had rather see the face of god and live in his everlasting love and praises , then have all the wealth or pleasure of this world . he seeth that all things else are vanity ; and nothing but god can fill the soul ; and therefore let the world go which way it will , he layeth up his treasure and hopes in heaven , and for that he is resolved to let go all . as the fire doth mount upward , and the needle that is touched with the load-stone still turneth to the north : so the converted soul is enclined unto god. nothing else can satisfie him , nor can he find any content and rest but in his love. in a word , all that are converted , do esteem and love god beetter then all the world , and the heavenly felicity is dearer to them then their fleshly prosperity . the proof of what i have said you may find in these places of scripture , phil. . , . mat. . , , . col. . , , , . rom. . , , , , , , . psal. . , . secondly , a wicked man is one that maketh it the principal business of his life to prosper in the world , and attain his fleshly ends . and though he may read ; and hear , and do much in the outward duties of religion , and forbear disgraceful sins , yet this is all but upon the by , and he never makes it the trade and principal business of his life to please god and attain everlasting glory , but puts off god with the leavings of the world , and gives him no more service then the flesh can spare : for he will not part with all for heaven . on the contrary , a converted man is one that makes it the principal care and business of his life to please god , and to be saved , and takes all the blessings of this life but as accommodations in his journey towards another life ; and useth the creature in subordination unto god : he loveth an holy life , and longeth to be more holy : he hath no sin but what he hateth , and longeth , and prayeth , and striveth to be rid of . the drift and bent of his life is for god ; and if he sin , it is contrary to the very bent of his heart and life , and therefore he riseth again , and lamenteth it , and dare not wilfully live in any known sin . there is nothing in this world so dear to him , but he can give it up to god , and forsake it for him and the hopes of glory . all this you may see in col. . , , , , . mat. . , . luk. . , , . luk. . , , , . rom. . . gal. . . luk. . . &c. thirdly , the soul of a wicked man did never truly discern and relish the mystery of redemption , nor thankfully entertain an offered saviour , nor is he taken up with the love of the redeemer , not willing to be ruled by him as the physitian of his soul , that he may be saved from the guilt and power of his sins , and recovered unto god : but his heart is insensible of this unspeakable benefit , and is quite against the healing means by which he should be recovered . though he may be willing to be carnally religious , yet he never resigneth up his soul to christ , and to the motions and conduct of his word and spirit . on the contrary , the converted soul having felt himself undone by sin , and perceiving that he hath lost his peace with god , and hopes of heaven , and is in danger of everlasting misery , doth thankfully entertain the tidings of redemption , and believing in the lord jesus as his only saviour , resigneth up himself to him for wisdom , righteousness , sanctification and redemption . he taketh christ as the life of his soul , and liveth by him , and useth him as his salve for every sore , admiring the wisdom and love of god in this wonderful work of mans redemption . in a word , christ doth even dwell in his heart by faith , and the life that he now liveth is by the faith of the son of god , that hath loved him and gave himself for him . yea it is not so much he that liveth , as christ in him . for these , see iohn . , . & . , . rom. . . phil. . . , , . gal. . . ioh. , . . cor. . . & . . you see now in plain terms from the word of god , who are the wicked , and who are the converted . ignorant people think that if a man be no swearer , not curser , nor rayler , nor drunkard , nor fornicator , nor extortioner , nor wrong any body in their dealings , and if they come to church , and say their prayers , these cannot be wicked men . or if a man that hath been guilty of drunkenness , or swearing , or gameing or the like vices , do but forbear them for the time to come , they think that this is a converted man. others think , if a man that hath been an enemy and scorner at godliness , do but approve it , and joyn himself with those that are godly , and be hated for it by the wicked as the godly are , that this must needs be a converted man. and some are so foolish as to think they are converted , by taking up some new and false opinion , and falling into some dividing party , as anabaptists , quakers , papists , or such like . and some think , if they have but been affrighted by the fears of hell , and had convictions and gripes of conscience , and thereupon have purposed and promised amendment , and taken up a life of civil behavour , and outward religion , that this must needs be true conversion . and these are the poor deluded souls that are like to lose the benefit of all our perswasions ; and when they hear that the wicked must turn or die , they think that this is not spoken to them , for they are not wicked , but are turned already . and therefore it is that christ told some of the rulers of the jews , who were graver and civiler then the common people , that publicans and harlots do go into the kingdom of god before them , mat. . . not that an harlot or gross sinner can be saved without conversion ; but because it was easier to make these gross sinners perceive their sin and misery , and the necessity of a change , when the civiler sort do delude themselves by thinking that they are converted already , when they be not . o sirs , conversion is another kind of work then most are ware of : it s not a small matter to bring an earthly mind to heaven , and to shew man the amiable excellencies of god , till he be taken up in such love to him , that never can be quenched ; to break the heart for sin , and make him flie forrefuge unto christ , and thankfully embrace him as the l●fe of his soul , to have the very drift and bent of the heart and life to be changed , so that a man renounceth that which he took for his felicity , and placeth his felicity where he never did before , and liveth not to the same end , and driveth not on the same design in the world , as formerly he did : in a word , he that is in christ , is a new creature ; old things are past away , behold all things are become new , cor. . . he hath a new understanding , a new will and resolution , new sorrows , and desires , and love , and delight , new thoughts , new speeches , new company ( if possible ) and a new conversation . sin that before was a jesting matter with him , is now so odious and terrible to him , that he flies from it as from death . the world that was so lovely in his eyes , doth now appear but as vanity and vexation : god that was before neglected , is now the only happiness of his soul ; before he was forgotten , and every lust preferred before him ; but now he is set next the heart , and all things must give place to him : and the heart is taken up in the attendance and observance of him : and is grieved when he hides his face , and never thinks it self well without him . christ himself that was wont to be slightly thought of , is now his only hope and refuge , and he liveth upon him as on his daily bread ; he cannot pray without him , nor rejoyce without him , nor think , nor speak , nor live without him . heaven it self that before was lookt upon but as a tolerable reserve , which he hoped might serve turn as better then hell , when he could not stay any longer in the world , is now taken for his home , the place of his only hope and rest , where he shall see , and love , and praise that god that hath his heart already . hell that before did seem but as a bugbear to frighten men from sin , doth now appear to be a real misery , that is not to be ventured on , nor jested with . the works of holiness which before he was weary of , and seemed to be more ado then needs , are now both his recreation and his business , and the trade that he lives upon . the bible which was before to him but almost as a common book , is now as the law of god , as a letter written to him from heaven , and subscribed with the name of the eternal majesty ; it is the rule of his thoughts , and words , and deeds ; the commands are binding , the threats are dreadful , and the promises of it speak life to his soul. the godly that seemed to him but like other men , are now the excellentest and happyest on earth . and the wicked that were his play-fellows are now his grief : and he that could laugh at their sin , is readyer now to weep for their sin and misery , psalm . . & . . phil. . . in short , he hath a new end in his thoughts , and a new way in his endeavours , and therefore his heart and life is new. before his carnal self was his end ; and his pleasure , and worldly profits , and credit were his way : and now god and everlasting glory is his end : and christ , and the spirit , and word , and ordinances , holiness to god , and righteousness and mercy to men , these are his way . before self was the chief ruler , to which the matters of god and conscience must stoop and give place : and now god in christ , by the spirit , word , and ministry is the chief ruler , to whom both self , and all the matters of self must give place . so that this is not a change in one or two , or twenty points ; but in the whole soul : and the very end and bent of the conversation . a man may step out of one path into another , and yet have his face the same way , and be still going towards the same place : but t is another matter to turn quite back again , and take his journey the clean contrary way to a contrary place . so it is here . a man may turn from drunkenness to thriftiness , and forsake his good fellowship , and other gross disgraceful sins , and set upon some duties of religion , and yet be going still to the same end as before , intending his carnal self above all , and giving it still the government of his soul. but when he is converted , this self is denyed and taken down , and god is set up , and his face is turned the contrary way : and he that before was addicted to himself , and lived to himself , is now by sanctification devoted to god , and liveth unto god : before he asketh himself , what he should do with his time , his parts , and his estate ; and for himself he used them : but now he asketh god what he shall do with them , and he useth them for him . before he would please god so far as might stand with the pleasure of his flesh , and carnal self , but not to any great displeasure of them . but now he will please god , let flesh and self be never so much displeasd . this is the great change that god will make upon all that shall be saved . you can say , that the holy-ghost is your sanctifier , but do you know what sanctification is ? why this is it that i have now opened to you : and every man and woman in the world must have this , or be condemned to everlasting misery . they must turn or dye . do you believe all this sirs , or do you not ? surely you dare not say you do not : for t is past doubt or denyal : these are not controversies , where one learned pious man is of one mind , and another of another : where one party saith this , and the other saith that : papists , and aanbaptists , and every sect among us that deserve to be called christians , are all agreed in this that i have said : and if you will not believe the god of truth , and that in a case where every sect and party do believe him , you are utterly unexcusable . but if you do believe this , how comes it to pass that you live so quietly in an unconverted state ? do you know that you are converted ? and can you find this wonderful change upon your souls ? have you been thus born again and made anew ? be not these strange matters to many of you ? and such as you never felt upon your selves ? if you cannot tell the day or the week of your change , or the very sermon that converted you , yet do you find that the work is done ? and such a change indeed there is ? and that you have such hearts as are before described ? alas , the most do follow their worldly business , and little trouble their minds with such thoughts . and if they be but restrained from scandalous sins , and can say , i am no whore-monger , nor thief , nor curser nor swearer , nor tipler , nor ex●ortioner , i go to church and say my prayers , they think that this is true conversion , and they shall be saved as well as any . alas this is foolish cheating of your selves . this is too much contempt of an endless glory : and too gross neglect of your immortal souls . can you make so light of heaven and hell ? your corpses will shortly all lye in the dust , and angels or devils will presently seize upon your souls , and every man and woman of you all , will shortly be among other company , and in another case then now you are ; you will dwell in those houses but a little longer : you will work in your shops and fields but a little longer : you will sit in those seats , and dwell on this earth but a little longer : you will see with those eyes , and hear with those ears , and speak with those tongues but a little longer , till the resurrection day : and can you make shift to forget this ? o what a place will you be shortly in of joy or torment ! o what a sight will you shortly see in heaven or hell ! o what thoughts will shortly fill your hearts , with unspeakable delight or horrour ? what work will you be employed in ? to praise the lord with saints and angels , or to cry out in fire unquenchable with devils ? and should all this be forgotten ? and all this will be endless and sealed up by an unchangeable decree : eternity , eternity , will be the measure of your joyes or sorrows , and can this be forgotten ? and all this is true sirs , most certain true : when you have gone up and down a little longer , and slept and awak't a few tunes more , you 'l be dead and gone , and find all true that now i tell you : and yet can you now so much forget it ? you shall then remember that you heard this sermon , and that this day , from this place , you were remembered of these things : and perceive them matters a thousand times greater then either you or i could here conceive : and yet shall they be now so much forgotten ? beloved friends ; if the lord had not awakened me to believe and lay to heart these things my self , i should have remained in the dark and selfish state , and have perished for ever : but if he have truly made me sensible of them , it will constrain me to compassionate you , as well as my self : if your eyes were so far opened as to see hell , and you saw your neighbours that were unconverted dragg'd thither with hideous cries , though they were such as you accounted honest people on earth , and feared no such matter by themselves ; such a sight would make you go home and think of it , and think again ; and make you warn all about you as the damned worldling in luke . . . would have had his brethen warned , lest they come to that place of torment . why , faith is a kind of sight ; it is the eye of the soul ; the evidence of things aot seen : if i believe god , it is next to seeing : and therefore i beseech you excuse me , if i be half as earnest with you about these matters , as if i had seen them . if i must die to morrow , and it were in my power to come again from another world and tell you what i had seen , would you not be willing to hear me , and would you not believe , and regard what i should tell you ? if i might preach one sermon to you after i am dead , and have seen what is done in the world to come , would you not have me plainly speak the truth , and would you not crowd to hear me ? and would you not lay it to heart ? but this must not be ; god hath his appointed way of teaching you by scripture and ministers : and he will not humour unbelievers so far as to send men from the dead to them , and to alter his establisht way : if any man quarrel with the sun , god will not humour him so far as to set him up a clearer light . friends , i beseech you regard me now , as you would do if i should come from the dead to you : for i can give you as full assurance of the truth of what i say to you , as if i had been there and seen it with my eyes : for its possible for one from the dead to deceive you : but jesus christ can never deceive you : the word of god delivered in scripture , and sealed up by the miracles and holy workings of the spirit , can never deceive you . believe this , or believe nothing . believe and obey this , or you are undone . now as ever you believe the word of god , and as ever you care for the salvation of your souls , let me beg of you this reasonable request , and i beseech you deny me not : that you would without any more delay , when you are gone from hence , remember what you heard , and enter into an earnest search of your hearts , and say to your selves , [ is it so indeed , must i turn or die ? must i be converted or condemned ? it s time for me then to look about me , before it be too l●te . oh why did i not look after this till now ? why did i venturously poste off , or flubber over so great a business ? was i awake , or in my wits ? oh blessed god , what a mercy is it that thou didst not cut off my life all this while , before i had any certain hope of eternal life ? well , god forbid that i should neglect this work any longer . what state is my soul in ? am i c●nverted , or am i not ? was ever such a change or work done upon my soul ? have i been illuminated by the word and spirit of the lord , to see the odiousness of sin , the need of a saviour , the love of christ , and the excellencies of god and glory ? is my heart broken or humbled within me for my former life ? have i thankfully entertained my saviour and lord , that offered himself with pardon and life to my soul ? do i hate my former sinful life , and the remnant of every sin that is in me ? do i flie from them as my deadly enemies ? do i give up my self to a life of holiness and obedience to god ? do i love it , and delight in it ? can i truly say that i am dead to the world and carnal self , and that i live for god and the glory which he hath promised ? ha●h heaven more of my estimation , and resolution , then earth ? and is god the dearest and the highest in my soul ? once i am sure i lived principally to the world and fl●sh , and god had nothing but some heartless services which the world could spare , and which were the leavings of the flesh . is my heart now turned another way ? have i a new design , and a new end , and a new train of holy affect●ons ? have i set my hopes and heart in heaven ? and is it now the scope , and design , and bent of my heart and life , to get well to heaven , and see the glorious face of god , and live in his everlasting love and praise ? and when i sin , is it against the very habitual bent and design of my heart ? and do i conquer all gross sins , and am i weary , and willing to be rid of mine infirmities ? this is the state of a converted soul. and thus must t● be with me , or i must perish . is it thus indeed with me , or is it not ? it s time to get this doubt resolved , before the dreadful iudge resolve it . i am not such a stranger to my own heart and life , but i may somewhat perceive whether i am thus converted or not : if i be not , it will do me no good to flatter my soul with false conceits and hopes . i am resolved no more to deceive my self ; but to endeavour to know truly off or on , whether i be converted , yea or no ; that if i be , i may rejoyce in it , and glorifie my gracious lord , and comfortably go on till i reach the crown : and if i am not , i may set my self to beg and seek after the grace that should convert me , and may turn without any more delay : for if i find in time that i am out of the way , by the help of christ , i may turn and be recovered ; but if i stay till either my heart be forsaken of god in blindness and hardness , or till i be catcht away by death , it s then too late . there is no place for repentance and conversion then ; i know it must be now or never . ] sirs , this is my request to you , that you will but take your hearts to task , and thus examine them , till you see if it may be , whether you are converted or not ? and if you cannot find it out by your own endeavours , go to your ministers , if they be faithful and experienced men , and desire their assistance . the matter is great ; let not bashfulness nor carelesness hinder you . they are set over you to advise you , for the saving of your souls , as physitians advise you for the curing of your bodies . it undoes many thousands that they think they are in the way to salvation , when they are not ; and think that they are converted when it is no such thing . and then when we call to them daily to turn , they go away as they came , and think , that this concerns not them ; for they are turned already , and hope they shall do well enough in the way that they are in , at least if they do pick the fairest path , and avoid some of the foulest steps , when alas , all this while they live but to the world , and flesh , and are strangers to god and eternal life , and are quite out of the way to heaven . and all this is much , because we cannot perswade them to a few serious thoughts of their condition , and to spend a few hours in the examining of their states . is there not many a self-deceiving wretch that heareth me this day , that never bestowed one hour or quarter of an hour in all their lives , to examine their souls , and try whether they are truly converted or not ? o merciful god , that will care for such wretches that care no more for themselves ! and that will do so much to save them from hell , and help them to heaven , who will do so little for it themselves . if all that are in the way to hell , and in a state of damnation , did but know it , they durst not continue in it . the greatest hope that the devil hath of bringing you to damnation without a rescue , is by keeping you blindfold , and ignorant of your state , and making you believe that you may do well enough in the way that you are in . if you knew that you are out of the way to heaven , and were lost for ever if you should die as you are , durst you sleep another night in the state that you are in ? durst you live another day in it ? could you heartily laugh or be merry in such a state ? what! and not know but you may be snatcht away to hell in an hour ! sure it would constrain you to forsake your former company and courses , and to betake your selves to the waies of holiness , and the communion of the saints . sure it would drive you to cry to god for a new heart , and to seek help of those that are fit to counsel you . there 's none of you sure that cares not for being damned . well then , i beseech you presently make enquiry into your hearts , and give them no rest , till you find out your condition , that if it be good , you may rejoyce in it , and go on : and if it be bad , you may presently look about you for recovery , as men that believe they must turn or die. what say you , sirs ? will you resolve and promise to be at this much labour for your own souls ? will you fall upon this self examination when you come home ? is my request unreasonable ? your consciences know it is not . resolve on it then before you stir : knowing how much it concerneth your souls , i beseech you for the sake of that god that doth command you , at whose bar you will shortly all appear , that you will not deny me this reasonable request . for the sake of those souls that must turn or dye , i beseech you deny me not ; even but to make it your business to understand your own conditions , and build upon sure ground , and know off or on whether you are converted or no , and venture not your souls on negligent security . but perhaps you 'l say , what if we should find our selves yet unconverted ; what shall we do then ? this question leadeth me to my second doctrine , which will do much to the answering of it , to which i shall now proceed . doct. . it is the promise of god , that the wicked shall live if they will but turn ; vnfeignedly and throughly turn . the lord here professeth that this is it that he takes pleasure in , that the wicked turn and live. heaven is made as sure to the converted as hell is to the unconverted . turn and live , is as certain a truth , as turn or dye . god was not bound to provide us a saviour , nor open to us a door of hope , nor call us to repent and turn , when once we had cast our selves away by sin . but he hath freely done it to magnifie his mercy : sinners , there 's none of you shall have cause to go home , and say i preach desperation to you . do we use to shut up the door of mercy against you ? o that you would not shut it up against your selves ! do we use to tell you , that god will have no mercy on you , though you turn and be sanctified ? when did you ever hear a preacher say such a word ? you that bark at the preachers of the gospel , for desiring to keep you out of hell , and say that they preach desperation ; tell me if you can , when did you ever hear any sober man say , that there is no hope for you , though you repent and be converted ? no ; it is the clean contrary that we daily proclaim from the lord ; and whoever is born again , and by faith and repentance doth become a new creature , shall certainly be saved : and so far are we from perswading you to despair of this , that we perswade you not to make any doubt of it . it is life and not death , that is the first part of our message to you : our commission is to offer salvation , certain salvation : a speedy , glorious , everlasting salvation , to every one of you : to the poorest beggar as well as the greatest lords : to the worst of you : even to drunkards , swearers , worldlings , thieves , yea to the despisers and reproachers of the holy way of salvation . we are commanded by the lord our master , to offer you a pardon for all that 's past , if you will but now at last return and live : we are commanded to beseech and intreate you to accept the offer and return ; to tell you what preparation is made by christ ; what mercy stayes for you ; what patience waiteth on you ; what thoughts of kindness god hath towards you ; and how happy , how certainly and unspeakably happy you may be if you will. we have indeed also a message of wrath and death , yea of a twofold wrath and death : but neither of them is our principal message : we must tell you of the wrath that is on you already , and the death that you are born under , for the breach of the law of works ; but this is but to shew you the need of mercy , and provoke you to esteem the grace of the redeemer . and we tell you nothing but the truth which you must know : for who will seek out for physick that knows not that he is sick ? our telling you of your misery is not it that makes you miserable , but driveth you out to seek for mercy . it is you that have brought this death upon your selves . we tell you also of another death , even remediless , and much greater torment , that will fall on those that will not be converted . but as this is true , and must be told you , so it is but the last and saddest part of our message . we are first to offer you mercy if you will turn : and it is only those that will not turn , nor hear the voice of mercy , that we must fore-tell damnation to . will you but cast away your transgressions , delay no longer , but come away at the call of christ and be converted , and become new creatures , and we have not a word of damning wrath or death to speak against you . i do here in the name of the lord of life proclaim to you all that hear me this day , to the worst of you , to the greatest , to the oldest sinner , that you may have mercy and salvation , if you will but turn . there is mercy in god , there is sufficiency in the satisfaction of christ , the promise is free , and full , and universal ; you may have life , if you will but turn . but then , as you love your souls , remember what turning it is that the scripture speaks of . it is not to mend the old house , but to pull down all , and build anew , on christ the rock and sure foundation . it is not to mend somewhat in a carnal course of life , but to mortifie the flesh , and live after the spirit . it is not to serve the flesh and the world in a more reformed way , without any scandalous disgraceful sins , and with a certain kind of religiousness . but it is to change your master , and your work , and end , and set your face the contrary way , and do all for the life that you never saw , and dedicate your selves and all you have to god. this is the change that must be made if you will live . your selves are witnesses now , that it is salvation and not damnation that is the great doctrine i preach to you , and the first part of my message to you . accept of this , and we shall go no further with you , for we would not so much as affright or trouble you with the name of damnation , without necessity . but if you will not be saved , there 's no remedy , but damnation must take place . for there is no middle place between the two : you must have either life or death . and we are not only to offer you life ; but to shew you the grounds on which we do it , and call you to believe that god doth mean indeed as he speaks : that the promise is true , and extendeth conditionally to you as well as others , and that heaven is no fancy , but a true felicity . if you ask where is our commission for this offer ; among an hundred texts of scripture , i will shew it you in these few . first , you see it here in my text , and the following verses , and in the . of ezek. as plain as can be spoken . and in cor. . , , , , . you have the very sum of our commission , [ if any man be in christ , he is a new creature , old things are past away ; ●ehold all things are become new . and all things are of god , who hath reconciled us to himself by iesus christ , and hath given to us the ministry of reconciliation , to wit , that god was in christ reconciling the world unto himself , not imputing their trespasses to them , and hath committed unto us the word of reconciliation : now then we are ambassadors for christ , as though god did beseech you by us : we pray you in christs stead , be ye reconciled unto god ; for he hath made him to be sin for us who knew no sin , tha● we might be made the righteousnes of god in him . ] so mark ● . , . go ye into all the word and preach the gospel to every creature ; he that believeth ( that 〈◊〉 with such a converting faith as ● expressed ) [ and is baptized shall 〈◊〉 saved ; and he that believeth 〈◊〉 shall be damned . ] and luke ● , . [ thus it behoved chri●● to suffer , and to rise from the de●● the third day , and that repentan●● ( which is conversion ) and remission of sins , should be preached in his name among all nations . ] and acts . . . the god of our fathers raised up iesus , whom ye flew and hanged on a tree ; him hath god exalted with his right hand , to be a prince and a saviour , to give repentance to israel and forgiveness of sins . [ and acts . , . be it known unto you therefore men and brethren , that through this man is preached unto you the forgiveness of sins ; and by him all that believe , are justified from all things , from which ye could not be justified by the law of moses ] and lest you think this offer is restrained to the jews , see gal. . . [ for in christ iesus neither circumcision availeth any thing , nor uncircumcision , but a new creature . ] and luke . . [ come , for all things are now ready ; ] and ver . , . you see by this time that we are commanded to offer life to you all , and to tell you from god , that if you will turn you may live. here you may safely trust your souls : for the love of god is the fountain of this offer , iohn . . and the blood of the son of god hath purchased it : the faithfulness and truth of god is engaged to make the promise good : miracles have sealed up the truth of it : preachers are sent through the world to proclaim it ; the sacraments are instituted and used for the solemn delivery of the mercy offered , to them that will accept it : and the spirit doth open the heart to entertain it , and is it self the earnest of the full possession . so that the truth of it is past controversie , that the worst of you all , and every one of you , if you will but be converted , may be saved . indeed if you will needs believe that you shall be saved without conversion , then you believe a falshood : and if i should preach that to you , i should preach a lie : this were not to believe god , but the devil and your own deceitful hearts . god hath his promise of life , and the devil hath his promise of life : gods promise is , [ return and live ] the devils promise is , [ you shall live whether you turn or not ] the word of god is as i have shewed you . [ except ye be converted and become as little children , ye cannot enter into the kingdom of heaven , matth. . . except a man be born again , he cannot enter into the kingdom of god , john . , . without holiness none shall see god , hebrews . . ] the devils word is , [ you may be saved without being born again and converted : you may do well enough without being holy ; god doth but frighten you ; he is more merciful then to do as he saith : he will be better to you then his word . ] and alas , the greatest part of the world believe this word of the devil , before the word of god ; just as our first sin and misery came into the world . god said to our first parents , [ if ye eat ye shall die ] and the devil contradicteth him , and saith , [ ye shall not die ] and the woman believed the devil before god. so now the lord saith [ turn or die. ] and the devil saith , [ you shall not die , if you do but cry god mercy at last , and give over the acts of sin when you can practise it no longer . ] and this is the word that the world believes . o hainous wickedness to believe the devil before god! and yet that is not the worst : but blasphemously they call this a believing and trusting god , when they put him in the shape of satan , who was a lyar from the beginning , and when they believe that the word of god is a lye , they call this a trusting god , and say they believe in him , and trust on him for salvation : where did ever god say , that the unregenerate , unconverted , unsanctified shall be saved ? shew such a word in scripture . i challenge you , if you can . why this is the devils word ; and to believe it is to believe the devil , and the sin that is commonly called presumption : and do you call this a believing and trusting god ? there is enough in the word of god to comfort and strengthen the hearts of the sanctified ; but not a word to strengthen the hands of wickedness , nor to give men the least hope of being saved , though they be never sanctified . but if you will turn and come into the way of mercy , the mercy of the lord is ready to entertain you . then trust god for salvation boldly and confidently , for he is engaged by his word to save you . he will be a father to none but his children , and he will save none but those that forsake the world , the devil , and the flesh , and come in to his family to be members of his son , and have communion with his saints . but if they will not come in , it is long of themselves : his doors are open : he keeps none back : he never sent such a message as this to any of you : [ its now too late : i will not receive thee though thou be converted . ] he might have done so , and done you no wrong : but he did not : he doth not to this day ; he is still ready to receive you , if you were but ready unfeignedly and with all your hearts to turn . and the fulness of this truth will yet more appear in the two following doctrines , which i shall therefore next proceed to , before i make any further application of this . doct. . god taketh pleasure in mens conversion and salvation : but not in their death or damnation : he had rather they would return and live , then go on and die . i shall first teach you how to understand this ; and then clear up the truth of it to you . and for the first , you must observe these following things . . a simple willingness or complacency is the first act of the will , following the simple apprehension of the understanding , before it proceedeth to compare things together . but the choosing act of the will is a following act , and supposeth the comparing practical act of the understanding : and these two acts may often be carried to contrary objects , without any fault at all in the person . . an unfeigned willingness may have divers degrees . some things i am so far willing of , as that i will do all that lieth in my power to accomplish it : and some things i am truly willing another should do , when yet i will not do all that ever i am able to procure it , having many reasons to disswade me there from ; though yet i will do all that belongs to me to do . . the will of a ruler , as such , is manifested in making and executing laws : but the will of a man in his simple natural capacity , or as absolute lord of his own , is manifested in desiring or resolving of events . . a rulers will as law-giver is first and principally that his laws be obeyed : and not at all that the penalty be executed on any , but only on supposition that they will not obey his precepts . but a rulers will , as iudge , supposeth the law already either kept or broken : and therefore he resolveth on rewards or punishments accordingly . having given you these necessary distinctions , i shall next apply them to the case in hand , in these following propositions . . it is in the glass of the word a●d creatures that in this life we must know god : and so according to the nature of man we ascribe to him vnderstanding and will , removing all the imperfections that we can , because we are capable of no higher positive conceptions of him . . and on the same grounds we do ( with the scripture ) distinguish between the acts of gods will , as diversified from the respects of the objects , though as to gods essence they are all one . . and the boldlyer ; because that when we speak of christ , we have the more ground for it from his humane nature . . and thus we say that the simple complacency , will or love of god is to all that is naturally , or morally good , according to the nature and degree of its goodness . and so he hath pleasure in the conversion and salvation of all , which yet will never come to pass . . and god as ruler and law-giver of the world , hath so far a practical will for their salvation , as to make them a free deed of gift of christ and life , and an act of oblivion for all their sins , so be it they will not unthankfully reject it ; and to command his messengers to offer this gift to all the world , and perswade them to accept it . and so he doth all that as law-giver or promiser belongs to him to do for their salvation . . but yet he resolveth as law-giver , that they that will not turn shall dye : and as iudge , when their day of grace is past , he will execute that decree . . so that he thus unfeignedly willeth the conversion of those that never will be converted , but not as absolute lord , with the fullest efficacious resolution , nor as a thing which he resolveth shall undoubtedly come to pass , or would engage all his power to accomplish . it is in the power of a prince to set a guard upon a murderer to see that he shall not murder and be hanged . but if upon good reason he forbear this , and do but send to his subjects , and warn and intreate them not to be murderers , i hope he may well say that he would not have them murder and be hanged ; he takes no pleasure in it , but rather that they forbear and live . and if he do more for some , upon some special reason , he is not bound to do so by all . the king may well say to all the murderers and felons in the land , [ i have no pleasure in your death , but rather that you would obey my laws and live : but if you will not , i am resolved for all this that you shall die . ] the judge may truly say to the thief or murderer , [ alas man , i have no delight in thy death : i had rather thou hadst kept the law , and saved thy life ; but seeing thou wilt not , i must condemn thee , or else i should be unjust . ] so though god have no pleasure in your damnation , and therefore calls upon you to return and live , yet he hath pleasure in the demonstration of his own iustice , and the executing his laws , and therefore he is for all this fully resolved , that if you will not be converted , you shall be condemned . if god were so much against the death of the wicked , as that he were resolved to do all that he can to hinder it , then no man should be condemned : whereas christ telleth you that few will be saved . but so far god is against your damnation , as that he will teach you , and warn you , and set before you life and death , and offer you your choice , and command his ministers to intreate you not to damn your selves , but accept his mercy , and so to leave you without excuse ; but if this will not do , and if still you be unconverted , he professeth to you , he is resolved of your damnation , and hath commanded us to say to you in his name , verse . o wicked man , thou shalt surely die ! and christ hath little less then sworn it over and over , with a verily , verily , except ye be converted , and born again , ye cannot enter into the kingdom of heaven , matth. . . iohn . . mark , that he saith , [ you cannot ] it is in vain to hope for it , and in vain to dream that god is willing of it ; for it is a thing that cannot be . in a word you see then the meaning of the text , that god the great law-giver of the world doth take no pleasure in the death of the wicked , but rather that they turn and live ; though yet he be resolved that none shall live but those that turn ; and as iudge , even delighteth in justice and manifesting his hatred of sin ; though not in their misery which they have brought upon themselves in it self considered . . and for the proofs of the point , i shall be very brief in them , because i suppose you easily believe it already . . the very gracious nature of god proclaimed exod. . . & . . and frequently elsewhere , may assure you of this , that he hath no pleasure in your death . . if god had more pleasure in thy death then in thy conversion and life , he would not have so frequently commanded thee in his word , to turn ; he would not have made thee such promises of life , if thou wilt but turn ; he would not have perswaded thee to it by so many reasons . the tenour of his gospel proveth the point . . and his commission that he hath given to the ministers of the gospel , doth fully prove it . if god had taken more pleasure in thy damnation , then in thy conversion and salvation , he would never have charged us to offer you mercy , and to teach you the way of life both publikely and privately , and to intreate and beseech you to turn and live ; to acquaint you with your sins , and foretell you of your danger , and to do all that possibly we can for your conversion ; and to continue patiently so doing , though you should hate us , or abuse us for our pains . would god have done this , and appointed his ordinances for your good , if he had taken pleasure in your death ? . it is proved also by the course of his providences . if god had rather you were damned then converted and saved , he would not second his word with his works , and entice you by his daily kindness to himself , and give you all the mercies of this life which are his means to lead you to repentance , rom. . . and bring you so often under his rod , to force you into your wits ; he would not set so many examples before your eyes ; no nor wait on you so patiently as he doth from day to day , and year to year . these be not signs of one that taketh pleasure in your death . if this had been his delight , how easily could he have had thee long ago in hell ? how oft before this could he have catcht thee away in the midst of thy sins , with a curse , or oath , or lye in thy mouth , in thy ignorance and pride , and sensuality ? when thou wast last in thy drunkenness , or last deriding the waies of god , how easily could he have stopt thy breath , and tamed thee with his plagues , and made thee sober in another world ! alas , how small a matter is it for the lord almighty to rule the tongue of the prophanest railer , and tye the hands of the most malicious persecutor , or calm the fury of the bitterest of his enemies , and make them know that they are but worms ? if he should but frown upon thee , thou wouldst drop into thy grave . if he gave commission to one of his angels to go and destroy ten thousand sinners , how quickly would it be done ! how easily can he lay thee on thy bed of languishing , and make thee lie roaring there in pain ; and make thee eat the words of reproach which thou hast spoken against his servants , his word , his worship and his holy waies ? and make thee send to beg their prayers whom thou didst despise in thy presumption ? how easily can he lay that flesh under gripes and groans , and make it too weak to hold thy soul , and make it more loathsom then the dung of the earth ? that flesh which now must have what it loves , and must not be displeased though god be displeased ; but must be humoured in meats , and drink , and cloaths , whatever god say to the contrary , how quickly would the frowns of god consume it ? when thou wast passionately defending thy sin , and quarrelling with them that would have drawn thee from it , and shewing thy spleen against the reprover , and pleading for the works of darkness ; how easily could god have snatcht thee away in a moment , and set thee before his dreadful majesty , where thou shouldst see ten thousand times ten thousand of glorious angels waiting on his throne ? and have called thee there to plead thy cause , and asked thee , what hast thou now to say against thy creator , his truth , his servants , or his holy waies ? now plead thy cause , and make the best of it that thou canst . now what canst thou say in excuse of thy sin ? now give account of thy worldliness and fleshly life , of thy time , of all the mercies thou hast had . o how thy stubborn heart would have melted , and thy proud looks be taken down , and thy countenance be appaled , and thy stout words turned into speechless silence , or dreadful cries , if god had but set thee thus at his bar , and pleaded his own cause with thee , which thou hast here so maliciously pleaded against ! how easily can he at any time say to thy guilty soul , [ come away and live in that flesh no more till the resurrection ] and it cannot resist ? a word of his mouth would take off the poise of thy present life , and then all thy parts and powers would stand still : and if he say unto thee , [ live no longer : or live in hell ] thou couldst not disobey . but god hath yet done none of this ; but hath patiently forborn thee , and mercifully upheld thee ; and given thee that breath which thou didst breath out against him , and given those mercies which thou didst sacrifice to thy flesh , and afforded thee that provision , which thou spentest to satisfie thy greedy throat ; he gave thee every minute of that time , which thou didst waste in idleness , or drunkenness , or worldliness : and doth not all this patience and mercy shew that he desired not thy damnation ? can the candle burn without the oyl ? can your houses stand without the earth to bear them ? as well as you can live an hour without the support of god. and why did he so long support thy life , but to see when thou wouldst bethink thee of the folly of thy waies , and return and live ? will any man purposely put arms into his enemies hands to resist him ? or hold the candle to a murderer that is killing his children , or to an idle servant that plaies or sleeps the while . surely it is to see whether thou wilt at last return and live , that god hath so long waited on thee . . it is further proved by the sufferings of his son , that god taketh no pleasure in the death of the wicked : would he have ransomed them from death at so dear a rate ? would he have astonished angels and men by his condescension ? would god have dwelt in flesh , and have come in the form of a servant , and have assumed humanity into one person with the godhead , and would christ have lived a life of suffering , and dyed a cursed death for sinners , if he had rather taken pleasure in their death ? suppose you saw him but so busie in preaching and healing them , as you find him in mark . . or so long in fasting , as in mat. . or all night in prayer , as in luk. . . or praying with th● drops of blood trickling from him instead of sweat , as luke . . or suffering a cursed death upon the cross , and pouring out his soul as a sacrifice for our sins : would you have thought these the signs of one that delighted in the death of the wicked ? and think not to extenuate it by saying that this was only for his elect. for it was thy sin , and the sin of all the world that lay upon our redeemer , and his sacrifice and satisfaction is sufficient for all , and the fruits of it are offered to one as well as another : but it is true , that it was never the intent of his mind to pardon and save any that would not by faith and repentance be converted . if you had seen and heard him weeping and bemoaning the state of a disobedient impenitent people , luke . , . or complaining of their stubborness , as mat. . . oh ierusalem , ierusalem , how oft would i have gathered thy chil●ren together , even as a hen gathereth her chickens under her wings , and ye would not ? or if you had seen and heard him on the cross praying for his persecutors , [ father forgive them , for they know not what they do ] would you have suspected that he had delighted in the death of the wicked ; even of those that perish by their wilfull unbelief ? when god hath so loved ( not only loved , but so loved ) the world , as to give his only begotten son , that whosoever believeth in him , ( by an effectual faith ) should not perish , but have everlasting life : i think he hath hereby proved against the malice of men and devils , that he takes no pleasure in the death of the wicked , but had rather that they would turn and live : . lastly , if all this will not yet satisfie you , take his own word , that knoweth best his own mind , or at least believe his oath : but this leadeth me up to the fourth doctrine . doct. . the lord hath confirmed it to us by his oath , that he hath no pleasure in the death of the wicked , but that he turn and live : that he may leave man no pretence to question the truth of it . if you dare question his word , i hope you dare not question his oath . as christ hath solemnly protested , that the unregenerate and unconverted cannot enter into the kingdom of heaven , mat. . . iohn . . so god hath sworn that his pleasure is not in their death , but in their conversion and life . and as the apostle saith , heb. . , , , . because he can swear by no greater then himself , he saith , as i live , &c. for men verily swear by the greater , and an oath for confirmation is to them an end of strife ; wherein god willing more abundantly to shew unto the heirs of promise the immutability of his counsel , confirmed it by on oath , that by two immutable things , in which it was impossible for god to lye , we might have a strong consolation , who have fled for refuge to lay hold on the hope set before us , which we have as an anchor of the soul both sure and stedfast . if there be any man that cannot reconcile this truth with the doctrine of predestination , or the actual damnation of the wicked , that 's his own ignorance : he hath no pretence left to deny or question therefore the truth of the point in hand : for this is confirmed by the oath of god , and therefore must not be distorted to reduce it to other points : but doubtful points must rather be reduced to it , and certain truths must be believed to agree with it , though our shallow brains do hardly discern the agreeement . vse . i do now intreate thee , if thou be an unconverted sinner that hearest these words , that thou wouldst ponder a little upon the forementioned doctrines , and bethink thy self awhile , who it is that takes pleasure in thy sin and damnation ? certainly it is not god : he hath sworn for his part that he takes no pleasure in it . and i know it is not the pleasing of him that you intend in it . you dare not say , that you drink , and swear and neglect holy duties , and , quench the motions of the spirit , to please god. that were as if you shou●d reproach the prince , and break his laws , and seek his death , and say you did all this to please him . who is it then that takes pleasure in your sin and death ? not any that bear the image of god : for they must be like-manded to him . god knows its small pleasure to your faithful teachers , to see you serve your deadly enemy , and madly venture your eternal state , and wilfully run into the flames of hell. it s small pleasure to them to see upon your souls ( in the sad effects ) such blindness and hard-heartedness , and carelesness , and presumption , such wilfulness in evil , and such unteachableness , and stifness against the waies of life and peace : they know these are marks of death and of the wrath of god , and they know from the word of god , what 's like to be the end of them : and therefore it is no more pleasure to them , then to a tender physitian to see the plague-marks break out upon his patient . alas , to foresee your everlasting torments , and know not how to prevent them ! to see how near you are to hell , and we cannot make you believe it , and consider it ! to see how easily , how certainly you might scape , if we knew but how to make you willing ! how fair you are for everlasting salvation , if you would but turn and do your best , and make it the care and business of your lives : but you will not do it . if our lives lay on it we cannot perswade you to it . we study day and night what to say to you , that may convince you and perswade you , and yet it is undone : we lay before you the word of god , and shew you the very chapter and verse where it is written , that you cannot be saved except you be converted ; and yet we leave the most of you as we find you : we hope you will believe the word of god , though you believe not us ; and that you will regard it when we shew you the plain scripture for it : but we hope in vain , and labour in vain , as to any saving change upon your hearts . and do you think that this is a pleasant thing to us ? many a time in secret prayer we are fain to complain to god with sad hearts , [ alas lord , we have spoken to them in thy name , but they little regard us : we have told them what thou bidst us tell them concerning the danger of an unconverted state , but they do not believe us : we have told them that thou hast protested , that there is no peace to the wicked , isaiah . . and . . but the worst of them all will scarce believe that they are wicked : we have shewed them thy word , where th●u hast said , that if th●y live after the flesh they shall die , rom. . . but they say they will believe in thee , when they will not believe thee : and that they will trust in thee , when they give no credit to thy word ; and when they hope that the threatnings of thy word are false , they will yet call this a hoping in god : and though we shew them where thou hast said , that when a wicked man dyeth all his hopes perish , yet cannot we perswade them from their deceitful hopes , prov. . . we tell them what a base unprofitable thing sin is ; but they love it , and therefore will not leave it . we tell them how dear they buy this pleasure , and what they must pay for it in everlasting torment , and they bless themselves , and will not believe it , but will do as the most do , and because god is merciful , they will not believe him , but will venture their souls , come on it what will we tel● them how ready the lord is to receive them , and this doth but make them delay their repentance , and be bolder in their sin . some of them say they purpose to repent , but they are still the same ; and some say , they do repent already when yet they are not converted from their sins . we exhort them , we intreat them ▪ we offer them our help ; but we cannot prevail with them : but they that were drunkards are drunkards still , and they that were voluptuous flesh pleasing wretches , are such still ; and they that were worldlings , are wordlings still ; and they that were ignorant , and proud and self-conceited , are so still . few of them will see and confess their sin , and fewer will forsake it , but comfort themselves that all men are sinners , as if there were no difference between a converted sinner and an vnconverted : some of them will not come near us , when we are willing to instruct them , but think they know enough already , and need not our instruction ; and some of them will give us the hearing , and do what their list : and most of them are like dead men that cannot fe●l ; so that when we tell them of the matters of everlasting consequence , we cannot get a word of it to their hearts . if we do not obey them , and humour them in baptizing the children of the most obstinately wicked , and giving them the lords supper , and doing all that they would have us , though never so much against the word of god , they will hate us , and rail at us : but if we beseech them but to confess and forsake their sins , and save their souls , they will not do it . we tell them , if they will but turn , we will deny them none of the ordinances of god , neither baptism to their children , nor the lords supper to themselves : but they will not hear us : they would have us to disobey god , and damn our own souls , to please them , and yet they will not turn and save their own souls to please god. they are wiser in their own eyes then all their teachers ; they rage , and are confident in their own way ; and if we would never so fain , we cannot change them . lord , this is the case of our miserable neighbours , and we cannot help it : we see them ready to drop into hell , and we cannot help it : we know if they would unfeignedly turn they might be saved ; but we cannot perswade them : if we would beg it of them on our knees , we cannot perswade them to it : if we would beg it of them with tears , we cannot perswade them ; and what more can we do ? these are the secret complaints and moans that many a poor minister is fain to make . and do you think that he hath any pleasure in this ? is it a pleasure to him to see you go on in sin , and cannot stop you ? to see you so miserable , and cannot so much as make you sensible of it ? to see you merry , when you are not sure to be an hour out of hell ? to think what you must for ever suffer , because you will not turn ? and to think what an everlasting life of glory you wilfully despise and cast away ? what sadder thing can you bring to their hearts ? and how can you devise to grieve them more ? who is it then that you pleasure by your sin and death ? it is none of your understanding godly friends : alas it is the grief of their souls to see your misery ; and they lament you many a time when you give them little thanks for it , and when you have not hearts to lament your selves . who is it then that takes pleasure in your sin ? it is none but the three great enemies of god , whom you renou●ced in your baptism , and now are turned falsly to serve . . the devil indeed takes pleasure in your sin and death : for this is the very end of all his temptations for this he watcheth night and day : you cannot devise to please him better , then to go on in sin : how glad is he when he sees thee going to the ale-house or other sin ? and when he heareth thee curse , or swear , or rail ? how glad is he when he heare●h thee revile the minister that would draw thee from thy sin , and help to save thee ? these are his delight . . the wicked also are delighted in it : for it is agreeable to their nature . . but i know for all this that it is not the pleasing of the devil that you intend , even when you please him : but it is your own flesh , the greatest and most dangerous enemy , that you intend to please . it is the flesh that would be pampered , that would be pleased in meat , and drink , and cloathing , that would be pleased in your company , and pleased in applause and credit with the world , and pleased in sports , and lost , and idleness : this is the gulf that devoureth all . this is the very god that you serve , ( for the scripture saith of such , that their bellies are th●ir gods , phil. . . ) but i beseech you stay a little and consider the business . . quest. should your flesh be pleased before your maker ? will you displease the lord , and displease your teachers , and your godly friends , and all to please your brutish appetites , or sensual desires ? is not god worthy to be the ruler of your flesh ? if he shall not rule it , he will not save it : you cannot in reason expect that he should . . qu. your flesh is pleased with your sin : but is your conscience pleased ? doth not it grudge within you , and tell you sometimes that all is not well , and that your case is not so safe as you make it to be ? and should not your soul and conscience be pleased before that corruptible flesh ? . quest. but is not your flesh preparing for its own displeasure also ? it loves the bait , but doth it love the hook ? it loves the strong drink and sweet morsels , it loves its case and sports , and merriment ; it loves to be rich and well spoken of by men , and to be some body in the world : but doth it love the curse of god ? doth it love to stand trembling before his bar , and to be judged to everlasting fire ? doth it love to be tormented with the devils for ever ? take all together ; for there is no separating sin and hell , but only by faith and true conversion ; if you will keep one , you must have the other . if death and hell be pleasant to you , no wonder then if you go on in sin ; but if they be not ( as i am sure they be not ) then what if sin were never so pleasant , is it worth the loss of life eternal ? is a little drink , or meat , or ease , is the good words of sinners , is the riches of this world to be valued above the joyes of heaven ? or are they worth the suffering of eternal fire ? sirs , these questions should be considered , before you go any further , by every man that hath reason to consider , and that believes he hath a soul to save or lose . well , the lord here sweareth that he hath no pleasure in your death , but rather that you would turn and live : if yet you will go on , and dye rather then turn , remember it was not to please god that you did it : it was to please the world , and to please your selves . and if men will damn themselves to please themselves , and run into endless torments for delight , and have not the wit , the hearts , the grace , to hearken to god or man that would reclaim them , what remedy ! but they must take what they get by it , and repent it in another manner , when it is too late ! before i proceed any further in the application , i shall come to the next doctrine , which giveth me a fuller ground for it . doct. . so earnest is god for the conversion of sinners , that he doubleth his commands and exhortations with vehemency ; turn ye , turn ye , why will ye dye ? this doctrine is the application of the former , as by a use of exhortation , and accordingly i shall handle it . is there ever an unconverted sinner that heareth these vehement words of god ? is there ever a man or woman in this assembly that is yet a stranger to the renewing sanctifying work of the holy ghost ? ( it is an happy assembly if it be not so with the most . ) hearken then to the voice of your maker , and turn to him by christ without delay . would you know the will of god ? why this is his will , that you presently turn . shall the living god send so earnest a message to his creatures , and should they not obey ? hearken then all you that live after the flesh : the lord that gave thee thy breath and being , hath sent a message to thee from heaven ; and this is his message , [ turn ye , turn ye , why will you die ? ] he that hath ears to hear let him hear . shall the voice of the eternal majesty be neglected ? if he do but terribly thunder , thou art afraid . o but this voice doth more nearly concern thee . if he did but tell thee thou shalt die to morrow , thou wouldst not make light of it . o but this word concerneth thy life or death everlasting . it is both a command and an exhortation . as if he had said to thee , [ i charge thee upon the allegiance that thou owest to me thy creator and redeemer , that thou renounce the flesh , the world , and the devil , and turn to me that thou maist live. i condescend to intreate thee , as thou either lovest or fearest him that made thee ; as thou lovest thine own life , even thine everlasting life , turn and live ; as ever thou wouldst escape eternal misery turn , turn , for why wilt thou die ? ] and is there a heart in man , in a reasonable creature , that can once refuse such a message , such a command , such an exhortation as this ? o what a thing then is the heart of man ! hearken then all that love themselves , and all that regard your own salvation . here is the joyfullest message that ever was sent to the ears of man. turn ye , turn ye , why will you die ? you are not yet shut up under desperstion . here is mercy offered you , turn and you shall have it . o sirs , with what glad and joyful hearts should you receive this tidings . i know this is not the first time that you have heard it ; but how have you regarded it , or how do you regard it now ? hear all you ignorant , careless sinners , the word of the lord ! hear all you worldlings , you sensual flesh-pleasers ; you gluttons , and drunkards , and whore-mongers , and swearers ; you railers and backbiters , slanderers and lyars ; turn ye , turn ye , why will you die ? hear all you cold and out-side professors , and all that are strangers to the life of christ , and never knew the power of his cross and resurrection , and never felt your hearts warmed with his love , and live not on him as the strength of your souls , turn ye , turn ye , why will you die ? hear all that are void of the love of god , whose hearts are not toward him , nor taken up with the hopes of glory , but set more by your earthly prosperity and delights , then by the joyes of heaven ; all you that are religious but a little on the by , and give god no more then your flesh can spare ; that have not denyed your carnal selves , and forsaken all that you have for christ , in the estimation and grounded resolution of your souls , but have any one thing in the world so dear to you , that you cannot spare it for christ , if he require it , but will rather venture on his displeasure then forsake it , turn ye , turn ye ; why will you die ? if you never heard it , or observed it before , remember that you were told from the word of god this day , that if you will but turn , you may live ; and if you will not turn , you shall surely die . what now will you do sirs ? what is your resolution ? will you turn , or will you not ? halt not any longer between two opinions : if the lord he god , follow him : if your flesh be god , then serve it still . if heaven be better then earth and fleshly pleasures , come away then , and seek a better country , and lay up your treasure where rust and mothe● do not corrupt , and thieves cannot break through and steal , and be awakened at last with all your might , to seek the kingdom that cannot be moved , heb. . . and to employ your lives on an higher design , and turn the stream of your cares and labours another way then formerly you have done . but if earth be better then heaven , or will do more for you , or last you longer , then keep it , and make your best of it , and follow it still . sirs , are you resolved what to do ? if you be not , i will set a few more moving considerations before you , to see if reason will make you resolve . consider first , what preparations mercy hath made for your salvation : and what pitty it is that any man should be damned after all this . the time was when the flaming sword was in the way , and the curse of gods law would have kept thee back , if thou hadst been never so willing to turn to god : the time was when thy self and all the friends that thou hast in the world , could never have procured thee the pardon of thy sins past , though thou hadst never so much lamented and reformed them ▪ but christ hath removed this impediment by the ransom of his blood . the time was that god was wholly unreconciled , as being not satisfied for the violation of his law : but now he is so far satisfied and reconciled , as that he hath made thee a free act of oblivion , and a free deed of gift of christ and life , and offereth it to thee , and intreateth thee to accept it , and it may be thine if thou wilt . for , he was in christ reconciling the world to himself , and hath committed to us the word of actual reconciliation , cor. . , . sinners , we are commanded to do this message to you all , as from the lord , [ come , for all things are ready ] luke . . are all things ready , and are you unready ? god is ready to entertain you , and pardon all that you have done against him , if you will but come . as long as you have sinned , as wilfully as you have sinned , as hainously as you have sinned , he is ready to cast all behind his back , if you will but come . though you have been prodigals , and run away from god , and have staid so long ; he is ready even to meet you , and embrace you in his arms ; and rejoyce in your conversion , if you will but turn . even the earthly worldling , the swinish drunkard , may find god ready to bid them welcome , if they will but come . doth not this turn thy heart within thee ? o sinner , if thou have an heart of flesh , and not of stone in thee , methinks this should melt it . shall the dreadful infinite majesty of heaven even wait for thy returning , and be ready to receive thee , who hast abused him , and forgotten him so long ? shall he delight in thy conversion , that might at any time glorifie his justice in thy damnation , and yet doth it not melt thy heart within thee , and art thou not yet ready to come in ? hast thou not as much reason to be ready to come , as god hath to invite thee , and bid thee welcome ? but that 's not all : christ hath done his part on the cross , and made such way for thee to the father , that on his account thou maist be welcome if thou wilt come . and yet art thou not ready ? a pardon is ready , expresly granted and offered thee in the gospel . and yet art thou unready ? the ministers of the gospel are ready to assist thee , to instruct thee , and pronounce the absolving words of peace to thy soul ; they are ready to pray for thee , and to seal up thy pardon by the administration of the holy sacrament ; and yet art thou not ready ? a●l that fear god about thee are ready to rejoyce in thy conversion , and to receive thee into the communion of saints , and to give thee the right hand of fellowship , yea though thou hadst been one that had been cast out of their society : they dare not but forgive where god forgiveth , when it is manifest to them by thy confession and amendment : they dare not so much as hit thee in the teeth with thy former sins , because they know that god will not upbraid thee with them . if thou hadst been never so scandalous , if thou wouldst but heartily be converted and come in , they would not refuse thee , let the world say what they would against it . and are all these ready to receive thee , and yet art thou not ready to come in ? yea , heaven it self is ready ; the lord will receive thee into the glory of his saints : as vile a beast as thou hast been , if thou wilt but be cleansed , thou maist have a place before his throne : his angels will be ready to guard thy soul to the place of joy , if thou do but unfeignedly come in . and is god ready , the sacrifice of christ ready , the promise ready , and pardon ready ? are ministers ready , and the people of god ready , and heaven it self ready , and angels ready , and all these but waiting for thy conversion ; and yet art thou not ready ? what not ready to live , when thou hast been dead so long ? not ready to come to thy right understanding , ( as the prodigal is said to come to himself , luke . . ) when thou hast been besides thy self so long ? not ready to be saved , when thou art even ready to be condemned ? art thou not ready to lay hold on christ that would deliver thee , when thou art even ready to drown and sink into damnation ? art thou not ready to be saved from hell , when thou art even ready to be cast remedilesly into it ? alas man , dost thou know what thou dost ! if thou die unconverted , there is no doubt to be made of thy damnation : and thou art not sure to live an hour : and yet art thou not ready to turn and to come in ? o miserable wretch ! hast thou not served the flesh and the devil long enough ? yet hast thou not had enough of sin ? is it so good to thee ? or so profitable for thee ? dost thou know what it is , that thou wouldst yet have more of it ? hast thou had so many calls , and so many mercies , and so many blows , and so many examples ? hast thou seen so many laid in the grave , and yet art thou not ready to let go thy sins and come to christ ? what! after so many convictions , and gripes of conscience : after so many purposes and promises , art thou not yet ready to turn and live ? oh that thy eyes , thy heart were opened to know how fair an offer is now made to thee ! and what a joyful message it is that we are sent on , to bid thee come : for all things are ready . . consider also what calls thou hast to turn and live. how many , how loud , how earnest , how dreadful , and yet what encourageing joyful calls ? for the principal inviter , it is god himself . he that commandeth heaven and earth , commandeth thee to turn ; and presently without delay to turn ▪ he commands the sun to run its course , and to rise upon thee every morning ; and though it be so glorious a creature and many times bigger then all the earth , yet it obeyeth him , and faileth not one minute of its appointed time . he commandeth all the planets and the orbs of heaven , and they obey ; he commandeth the sea to ebb and flow , and the whole creation to keep its course , and all obey him : the angels of heaven obey his will , when he sends them to minister to such silly worms as we on earth , hebrews . . and yet if he command but a sinner to turn , he will not obey him : he only thinks himself wiser then god , and he cavils and pleads the cause of sin , and will not away . if the lord almighty say the word , the heavens and all therein obey him : but if he call but a drunkard out of an ale-house , he will not obey ; or if he call a worldly fleshly sinner to deny himself , and mortifie the flesh , and set his heart on a better inheritance , he will not obey . if thou hadst any love in thee , thou wouldst know the voice , and say , oh this is my fathers call ! how can i find in my heart to disobey ? for the sheep of christ do know and hear his voice , and they follow him , and he giveth them eternal life , iohn . . if thou hadst any spiritual life and sense in thee , at least thou wouldst say , this call is the dreadful voice of god , and who dare disobey ? for saith the prophet , amos . . the lyon hath roared , who will not fear ? god is not as man that thou shouldst dally and play with him : remember what he said to paul at his conversion [ it is hard for thee to kick against the pricks ] act. . . wilt thou yet go on and despise his word , and resist his spirit , and stop thine ear against his call ? who is it that will have the worst of this ? dost thou know whom thou disobeyest and contendest with , and what thou art doing ? it were a far wiser and easier task for thee to contend with the thorns , and spurn them with thy bare feet , and beat them with thy bare hands , or put thy head into the burning fire . be not deceived , god will not be mocked , galat. . . whoever else be mocked , god will not : you were better play with the fire in your thatch , then with the fire of his burning wrath . for our god is a consuming fire , hebrews . . o how unmeet a match art thou for god! it is a fearful thing to fall into his hands , hebrews . . and therefore it is a fearful thing to contend with him or resist him . as you love your souls , take heed what you do . what will you say if he begin in wrath to plead with you ? what will you do if he take you once in hand ? will you then strive against his judgement , as now you do against his grace ; faith the lord , isa. . , . fury is not in me : ( that is , i delight not to destroy you : i do it as it were unwillingly : but yet ) who would set the bryars and thorns against me in battle ? i would go through them : i would burn them together . or let him take hold of my strength that he may make peace with me , and he sh●ll make peace with me . ] it s an unequal combat for the bryars and stubble to make war with the fire . as thus you see , who it is that calleth you , that should move you to hear his call and turn , so consider also , by what instruments , and how often & how earnestly he doth it . . every le●f of the blessed book of god hath as it were a voice , and calls out unto thee , turn and live , turn or thou wilt die . how canst thou open it , and read a leaf , or hear a chapter , and not perceive god bids thee turn ? it is the voice of every sermon that thou hearest : for what else is the scope and drift of all , but to call and perswade , and intreat thee for to turn ? . it is the voice of many a motion of the spirit , that secretly speaks over these words again , and urgeth thee to turn . . it is likely sometime it is the voice of thy own conscience . art thou not sometime convinced that all is not well with thee ? and doth not conscience tell thee that thou must be a new man , and take a new course , and often call upon thee to return ? . it is the voice of the gracious examples of the godly . when thou seest them live a heavenly life , and fly from the sin which is thy delight , this really calls on thee to turn . . it is the voice of all the works of god. for they also are gods books , that teach thee this lesson , by shewing thee his greatness , and wisdom , and goodness , and calling thee to observe them , and admire the creator , psal. . , . the heavens declare the glory of god , and the firmament sheweth his handy work ; day unto day uttereth speech , night unto night sheweth knowledge . every time the sun riseth upon thee , it really calleth thee to turn : as if it should say , [ what do i travel and compass the world for , but to declare to men the glory of their maker , and to light them to do his work ? and do i still find thee doing the work of sin , and sleeping out thy life in negligence ? awake thou that sleepest , and arise from the dead , and christ shall give thee light , ephes. . . the night is spent , the day is at hand : it is now high time to awake out of sleep : let us therefore cast off the works of darkness , and let us put on the armour of light . let us walk honestly as in the day , not in rioting and drunkeness , not in chambering and wantonness , not in strife and envying : but put ye on the lord iesus christ , and make no provision for the flesh , to fulfill the lusts thereof , rom. . , , , . ( this text was the means of austins coversion . ) . it is the voice of every mercy thou dost possess . if thou couldst but hear and understand them , they all cry out unto thee , turn . why doth the earth bear thee but to seek and serve the lord ? why doth it afford thee its fruits but to serve him ? why doth the air afford thee breath , but to serve him ? why do all creatures serve thee with their labours and their lives , but that thou mightest serve the lord of them and thee ? why doth he give thee time , and health , and strength , but for to serve him ? why hast thou meat , and drink , and cloathes , but for his service ? hast thou any thing which thou hast not received ? and if thou didst receive them , its reason thou shouldst bethink thee , from whom , and to what end and use thou didst receive them . didst thou never cry to him for help in thy distress ? and didst thou not then understand that it was thy part to turn and serve him if he would deliver thee ? he hath done his part , and spared thee yet longer , and tryed thee another and another year : and yet dost thou not turn ? you know the parable of the unfruitful fig-tree , luke . , , , . when the lord had said , cut it down ; why cumbreth it the ground ? he was intreated to try it one year longer , and then if it proved not fruitful , to cut it down . christ himself there makes the application twice over , ver . . & . [ except ye repent , ye shall all likewise perish . ] how many years hath god looked for the fruits of love and holiness from thee , and hath found none ? and yet he hath spared thee . how many a time by thy wilful ignorance and carelesness , and disobedience , hast thou provoked justice to say , cut him down , why cumbereth he the ground ? and yet mercy hath prevailed , and patience hath forborn the killing damning blow , to this day . if thou hadst the understanding of a man within thee , thou wouldst know that all this calleth thee to turn . dost thou think thou shalt still esca●e the iudgement of god ? or despisest thou the riches of his goodness , and forbearance , and long-suffering , not knowing that the goodness of god leadeth thee to repentance ? but after thy hardness and impenitent heart , treasurest up unto thy self wrath against the day of wrath , and revelation of the righteous iudgement of god , who will render to every man according to his deeds , rom. . , . , . . moreover , it is the voice of every affliction to call thee to make haste and turn . sickness and pain cry turn ; and poverty , and loss of friends , and every twig of the chastising rod , cry turn ; and yet wilt thou not hearken to the call ? these have come near thee , and made thee feel ; they have made thee groan , and can they not make thee turn ? . the very frame of thy nature and being it self bespeaketh thy return . why hast thou reason , but to rule thy flesh , and serve thy lord ? why hast thou an understanding soul , but to learn and know his will , and do it ? why hast thou an heart within thee that can love , and fear , and desire , but that thou shouldst fear him , and love him , and desire after him ? . yea thine own engagements by promise to the lord do call upon thee to turn and serve him . thou hast bound thy self to him by a baptismal covenant , and renounced the world , the flesh , and the devil ; this thou hast confirmed by the profession of christianity , and renewed it at sacraments and in times of affliction : and wilt thou promise and vow , and never perform , and turn to god ? lay all these together now , and see what should be the issue . the holy scripture calls upon thee to turn ; the ministers of christ do call upon thee to turn , the spirit cries turn , thy conscience cries turn : the godly by perswasions and examples cry turn : the whole world and all the creatures therein that are presented to thy consideration cry turn : the patient forbearance of god cries turn : all the mercies which thou receivest cry turn ; the rod of gods chastisements cries turn : thy reason and the frame of thy nature bespeaks thy turning : and so do all thy promises to god. and yet art thou not resolved to turn ? . moreover , poor hard hearted sinner ! didst thou ever consider , upon what terms thou standest all this while with him that calleth on thee for to turn ? thou art his own , and owest him thy self and all thou hast ; and may he not command his own ? thou art his absolute servant , and shouldst serve no other master . thou standest at his mercy , and thy life is in his hand ; and he is resolved to save thee upon no other terms ; thou hadst many malicious spiritual enemies , that would be glad if god would but forsake thee , and let them alone with thee , and leave thee to their will : how quickly would they deal with thee in another manner ? and thou canst not be delivered from them but by turning unto god. thou art fallen under his wrath by thy sin already : and thou knowest not how long his patience will yet wait . perhaps this is the last year ; perhaps the last day ; his sword is even at thy heart , while the word is in thine ear ; and if thou turn not , thou art a dead and undone man. were thy eyes but open to see where thou standest , even upon the brink of hell , and to see how many thousands are there already that did not turn , thou wouldst see that its time to look about thee . well sirs , look inwards now and tell me , how are your hearts affected with these offers of the lord ? you hear what is his mind , he delighteth not in your death : he calls to you , turn , turn : it s a fearful sign , if all this move thee not , or do but half move thee ; and much more if it make thee more careless in thy misery , because thou hearest of the mercifulness of god. the working of the medicine will partly tell us whether there be any hope of the cure. o what glad tidings would it be to those that are now in hell , if they had but such a message from god! what a joyful word would it be to hear this [ turn and live : ] yea what a welcome word would it be to thy self when thou hast felt that wrath of god but an hour ! or if after a thousand , or ten thousand years torment , thou couldst but hear such a word from god , [ turn and live. ] and yet wilt thou now neglect it , and suffer us to return without our errand ? behold sinners , we are set here as the messengers of the lord , to set before you life and death ▪ what say you ? which of them will you choose ? christ standeth as it were by thee , with heaven in one hand , and hell in the other , and offereth thee thy choice ; which wilt thou choose ? the voice of the lord maketh the rocks to tremble , psalm . and is it nothing to hear him threaten thee , if thou wilt not turn ? dost thou not understand and feel this voice , [ turn ye , turn ye , why will ye die ? ] why , it is the voice of love , of infinite love , of thy best and kindest friend , as thou mightest easily perceive by the motion : and yet canst thou neglect it ? it is the voice of pitty and compassion . the lord seeth whither thou art going better then thou dost , which makes him call after thee , turn , turn : he seeth what will become of thee , if thou turn not : he thinketh with himself , ah this poor sinner will cast himself into endless torments , if he do not turn : i must in iustice deal with him according to my righteous law ; and therefore he calleth after thee , turn , turn o sinner ! if you did but know the thousandth part as well as god doth , the danger that is near you , and the misery that you are running into , we should have no more need to call after you to turn . moreover , this voice that calleth to thee , is the same that hath prevailed with thousands already , and called all to heaven that are now there ▪ and they would not now for a thousand worlds that they had made light of it , and not turned to god. now what are they possessing that turned at gods call ? now they perceive that it was indeed the voice of love , that meant them no more harm then their salvation . and if thou wilt obey the same call , thou shalt come to the same happiness . there be millions that must for ever lament that they turned not , but there 's never a soul in heaven that is sorry that they were converted . well sirs , are you yet resolved , or are you not ? do i need to say any more to you ? what will you do ? will you turn , or not ? speak man in thy heart to god , though thou speak not out to me : speak , left he take thy silence for a denyal . speak quickly , lest he never make thee the like offer more . speak resolvedly , and not waveringly ; for he will have no indifferents to be his followers . say in thy heart now , without any more delay , even before thou stir hence , [ by the grace of god , i am resolved presently to turn . and because i know my own insufficiency , i am resolved to wait on god for his grace , and to follow him in his ways , and forsake my former courses and companions , and give up my self to the guidance of the lord. sirs , you are not shut up in the darkness of heathenism , nor in the desperation of the damned : life is before you : and you may have it on reasonable terms if you will : yea on free-cost , if you will accept it . the way of god lyeth plain before you ; the church is open to you : the company of the godly is open to you ; you may have christ and pardon , and holiness , if you will. what say you ? will you , or will you not ? if you say nay , or say nothing , and still go on , god is witness , and this congregation is witness , and your own consciences are witness , how fair an offer you had this day . remember , you might have had christ , and would not . remember , when you have lost it , that you might have had eternal life as well as others , and would not : and all because you would not turn . but let us come to the next doctrine , and hear your reasons . doct . the lord condescendeth to reason the case with vnconverted sinners , and to ask them why they will die ? a strange disputation it is , both as to the controversie , and as to the disputants . . the controversie or question propounded to dispute of , is , why wicked men will damn themselves ? or , why they will rather die then turn ? whether they have any sufficient reason for so doing ? . the disputants are god and * man : the most holy god , and wicked unconverted sinners . . is it not a strange thing which god doth seem here to suppose , that any man should be willing to die , and be damned ? yea that this should be the case of all the wicked ; that is , of the greatest part of the world ; but you will say , this cannot be ; for nature desireth the preservation and felicity of it self , and the wicked are more selfish then others , and not less ; and therefore how can any man be willing to be damned ? to which i answer , . it is a certain truth . that no man can be willing of any evil as evil , but only as ●t hath some appearance of good ; much less can any man be willing to be eternally tormented . misery as such is desired by none . . but yet for all that it is most true which god here teacheth us , that the cause why the wicked die and are damned , is because they will die and be damned . and this is true in several respects . . because they will go the way that leads to hell ; though they are told by god and man , whether it goes , and where it ends ; and though god hath so often professed in his word , that if they hold on in that way , they shall be condemned : and that they shall not be saved unless they turn . isa. . . & . . there is no peace , saith the lord , unto the wicked . ] isa. . the way of peace they know not ; there is no iudgement in their goings ; they have made them crooked paths : whosoever goeth therein shall not know peace . ] they have the word and the oath of the living god for it ; that if they will not turn , they shall not enter into his rest. and yet wicked they are , and wicked they will be , let god and man say what they will ; fleshly they are , and fleshly they will be : worldlings they are , and worldlings they will be : though god hath told them that the love of the world is enmity to god , and that if any man love the world , ( in that measure ) the love of the father is not in him , james . . john . . so that consequentially these men are willing to be damned , though not directly : they are willing of the way to hell , and love the certain cause of their torment , though they be not willing of hell it self , and do not love the pain which they must endure . is not this the truth of your case sirs ? you would not burn in hell : but you will kindle the fire by your sin , and cast your selves into it : you would not be tormented with devils for ever ; but you will do that which will certainly procure it , in despite of all that can be said against it . it is just as if you would say , i will drink this rats-bane , or other poison , but yet i will not die . i will cast my self headlong from the top of a steeple , but yet i will not kill my self ; i will thrust this knife into my heart , but yet i will not take away my life . i will put this fire into the thatch of my house , but yet i will not burn it . just so it is with wicked men ; they will be wicked ; and they will live after the flesh and the world , and yet they would not be damned . but do you not know that the means do lead unto the end ? and that god hath by his righteous law concluded that you must repent or perish ? he that will take poyson , may as well say plainly , i will kill my self : for it will prove no better in the end : though perhaps he loved it for the sweetness of the sugar that was mixt with it , and would not be perswaded that it was poyson , but that he might take it and do well enough : but it is not his conceits , and confidence , that will save his life . so if you will be drunkards , or fornicators , or worldlings , or live after the flesh , you may as well say plainly , we will be damned : for so you shall be unless you turn ; would you not rebuke the folly of a thief or murderer , that would say , [ i will steall , and kill , but i will not be hanged , ] when he knows that if he do the one , the judge in justice will see that the other be done ? if he say , i will steal and murder , he may as well say plainly , i will be hanged . so if you will go on in a carnal life , you may as well say plainly , we will go to hell. . moreover , the wicked will not use those means , without which there is no hope of their salvation : he that will not eat , may as well say plainly he will not live , unless he can tell how to live without meat ; he that will not go his journey , may as well say plainly , he will not come to the end . he that falls into the water and will not come out , nor suffer another to help him out , may as well say plainly he will be drowned ; so if you be carnal and ungodly , and will not be converted , nor use the means by which you should be converted , but think it more ado then needs , you may as well say plainly , you will be damned . for if you have found out a way to be saved without conversion , you have done that which never was done before . . yea , this is not all , but the wicked are unwilling , even of salvation it self . though they may desire somewhat which they call by the name of heaven , yet heaven it self , considered in the true nature of the felicity , they desire not : yea their hearts are quite against it . heaven is a state of perfect holiness , and of continual love , and praise to god , and the wicked have no heart to this . the imperfect love , and praise , and holiness which is here to be attained , they have no mind of : much less of that which is so much greater . the joyes of heaven are of so pure and spiritual a nature , that the heart of the wicked cannot truly desire them . so that by this time you may see on what ground it is that god supposeth that the wicked are willing of their own destruction : they will not turn , though they must turn or die , they will rather venture on certain misery , then be converted ; and then to quiet themselves in their sin , they will make themselves believe that they shall nevertheless escape . . and as the controversie is matter of wonder ( that ever men should be such enemies to themselves , as wilfully to cast away their souls ) so are the disputants too . that god should stoop so low , as thus to plead the case with man ; and that man should be so strangely blind and obstinate , as to need all this in so plain a case , yea and to resist all this , when their own salvation lieth upon the issue . no wonder if they will not hear us that are men , when they will not hear the lord himself . as god saith , ezek. . . when he sent the prophet to the israelites , [ the house of israel will not hearken unto thee : for they will not hearken unto me ; for all the house of israel are impudent and hard-hearted . ] no wonder if they can plead against a minister , or a godly neighbour , when they will plead against the lord himself , even against the plainest passages of his word , and think that they have reason on their side . when they weary the lord with their words , they say , wherein have we wearied him ? mal. . . the priests that despised his name , durst ask , wherein have we despised thy name ? and when they polluted his altar , and made the table of the lord contemp●ible , they durst say wherein have we polluted thee ? mal. . , . but , [ wo unto him ( saith the lord ) that striveth with his maker ! let the potsheards strive with the potsheards of the earth ; shall the clay say to him that fashioneth it ; what makest thou ? ] isa. . . quest. but why is it that god will reason the cause with man ? answ. . because that man being a reasonable creature , is accordingly to be dealt with , and by reason to be perswaded and overcome . god hath therefore endued them with reason , that they might use it for him . one would think a reasonable creature should not go against the clearest and greatest reason in the world , when it is set before him . . at least men shall see that god did require nothing of them that was unreasonable ; but that whatever he commandeth them , and whatever he forbiddeth them , he hath all the right reason in the world on his side ; and they have good reason to obey him ; but none to disobey . and thus even the damned shall be forced to justifie god. and confess that it was but reason that they should have turned to him ; and they shall be forced to condemn themselves , and confess that they had little reason to cast away themselves by the neglecting of his grace in the day of their visitation . vse . look up your best and strongest reasons , sinners , if you will make good your way ; you see now with whom you have to deal . what saist thou , unconverted sensual wretch ? darest thou venture upon a dispute with god ? art thou able to confute him ? art thou ready to enter the lists ? god asketh thee , why wilt thou die ? art thou furnished with a sufficient answer ? wilt thou undertake to prove that god is mistaken , and that thou art in the right ? o what an undertaking is that ! why , either he or you is mistaken , when he is for your conversion , and you are against it ; he calls upon you to turn , and you will not ; he bids you do it presently , even to day , while it is called to day , and you delay , and think it time enough hereafter . he saith , it must be a total change , and you must be holy , and new creatures , and born again ; and you think that less may serve the turn , and that its enough to patch up the old man , without becoming new. who is in the right now ? god or you ? god calleth on you to turn and to live an holy life ; and you will not ; by your disobedient lives , it appears you wil not . if you will , why do you not ? why have you not done it all this while ? and why do you not fall upon it yet ? your wils have the command of your lives . we may certainly conclude that you are unwilling to turn when you do not turn . and why will you not ? can you give any reason for it that is worthy to be called a reason ? i that am but a worm , your fellow creature , of a shallow capacity , dare challenge the wisest of you all ▪ to reason the case with me , while i plead my makers cause : and i need not be discouraged , when i know i plead but the cause that god pleadeth , and contend for him that will have the best at last . had i but these two general grounds against you , i am sure that you have no good reason on your side . . i am sure it can be no good reason , which is against the god of truth and reason . it cannot be light that is contrary to the sun : there is no knowledge in any creature , but what it had from god , and therefore none can be wiser then god. it were damnable presumption for the highest angel to compare with his creator . what is it then for a lump of dirt , an ignorant sot , that knoweth not himself , nor his own soul , that knoweth but little of the things which he seeth , yea that is more ignorant then many of his neighbours , to set himself against the wisdom of the lord ? it is one of the fullest discoveries of the horrible wickedness of carnal men , and the stark madness of such in sin , that so silly a mole dare contradict his maker , and call in question the word of god. yea that those people in our parishes , that are so beastly ignorant , that they cannot give us a reasonable answer concerning the very principles of rel●gion , are yet so wise in their own conceit , that they dare question the plainest truths of god , yea contradict them , and cavil against them , when they can scarce speak sense , and will believe them no further then agreeth with their foolish wisdom . . and a● i know that god must needs be in the right , so i know the case is so palpable and gross which he pleadeth against , that no man can have reason for i● . is it possible that a man can have any reason to break his masters laws ? and reason to dishonour the lord of glory ? and reason to abuse the lord that bought him ? is it possible that a man can have any good reason to damn his own immortal soul ? mark the lords question [ turn ye , turn ye , why will you die ? ] is eternal death a thing to be de desired ? are you in love with hell ? what reason have you willfully to perish ? if you think you have some reason to sin , should you not remember that death is the wages of sin ? rom. . . and think whether you have any reason to undo your selves body and soul for ever . you should not only ask whether you love the adder , but whether you love the sting . it is such a thing for a man to cast away his everlasting happiness , and to sin against god , that no good reason can be given for it : but the more any man pleads for it , the madder he sheweth himself to be . had you a lord-ship or a kingdom offered you for every sin that you commit , it were not reason , but madness to accept it . could you by every sin obtain the highest thing on earth that flesh desireth , it were of no considerable value to perswade you in reason to commit it . if it were to please your greatest or dearest friends , or to obey the greatest prince on earth , or to save your lives , or to escape the greatest earthly misery , all these are of no consideration , to draw a man in reason to the committing of one sin . if it were a right hand , or a right eye that would hinder your salvation , it is the gainfullest way to cast it away , rather then to go to hell to save it . for there 's no saving a part , when you lose the whole . so exceeding great are the matters of eternity , that nothing in this world deserveth once to be named in comparison with them : nor can any earthly thing , though it were life , or crowns , or kingdoms , be a reasonable excuse for the neglect of matters of such higher and everlasting consequence . a man can have no reason to cross his ultimate end. heaven is such a thing , that if you lose it , nothing can supply the want , or make up your loss ; and hell is such a thing that if you suffer it , nothing can remove your misery , or give you ease and comfort . and therefore nothing can be a valuable consideration to excuse you for neglecting your own salvation : for saith our saviour , what shall it profit a man to win all the world , and lose his own soul ? mark . . oh sirs , that you did but know what matters they are that we are now speaking to you of ! the saints in heaven have other kind of thoughts of these things . if the devil could come to them that live in the sight and love of god , and should offer them a cup of ale , or a whore , or merry company , or sports , to tice them away from god and glory , i pray you tell me , how do you think they would entertain the motion ? nay , or if he should offer them to be kings on the earth : do you think this would tice them down from heaven ! o with what hatred and holy scorn would they disdain and reject the motion ! and why should not you do so , that have heaven opened to your faith , if you had but faith to see it ? there 's never a soul in hell but knows by this time , that it was a mad exchange to let go heaven for fleshly pleasure ; and that it is not a little mirth , or pleasure , or worldly riches , or honour , or the good will or word of men , that will quench hell-fire , or make him a saver that loseth his soul. o if you had heard what i believe , if you had seen what i believe , and that on the credit of the word of god , you would say there can be no reason to warrant a man to damn his soul : you durst not sleep quietly another night before you had resolved to turn and live. if you see a man put his hand into the fire till it burn off , you 'l marvail at it : but this is a thing that a man may have reason for , as bishop cranmer had when he burnt off his hand for subscribing to popery . if you see a man cut off a leg or an arm , it s a sad sight ; but this is a thing that a man may have good reason for : as many a man doth it to save his life . if you see a man give his body to be burnt to ashes , and to be tormented with strappado's and racks , and refuse deliverance when it is offered : this is a hard case to flesh and blood . but this a man may have good reason for ; as you may see in heb. . , , , . and as many an hundred martyrs have done . but for a man to forsake the lord that made him , and for a man to run into the fire of hell , when he is told of it , and intreated to turn that he may be saved ; this is a thing that can have no reason in the world , that is reason indeed , to justifie or excuse it . for heaven will pay for the loss of any thing that we can lose to get it , or for any labour which we bestow for it . but nothing can pay for the loss of heaven . i beseech you now let this word come nearer to your hearts . as you are convinced that you have no reason to destroy your selves , so tell me what reason have you to refuse to turn , and live to god ? what reason hath the veriest worldling , or drunkard , or ignorant careless sinner of you all , why you should not be as holy as any you know , and be as carefull for your souls as any other . will not hell be as hot to you as to others ? should not your own souls be as dear to you as theirs to them ? hath not god as much authority over you ? why then will you not become a sanctified people as well as they ? o sirs , when god bringeth the matter down to the very principles of nature , and shews you that you have no more reason to be undgodly , then you have to damn your own souls ; if yet you will not understand and turn , it seems a desperate case that you are in . and now either you have reason for what you do , or you have not . if not ; will you go on against reason it self ? will you do that which you have no reason for ? but if you think you have , produce them , and make the best of your matter . reason the case a little with me , your fellow-creature , which is far easier then to reason the case with god. tell me man here before the lord , as if thou wert to die this hour , why shouldst thou not resolve to turn this day , before thou stir from the place thou standest in ? what reason hast thou to deny , or to delay ? hast thou any reason that satisfieth thine own conscience for it ? or any that thou darest own and plead at the barr of god ? if thou hast , let us hear them ; bring them forth , and make them good ? but alas , what poor stuff , what nonsense instead of reason , do we daily hear from ungodly men ? but for their necessity i should be ashamed to name them . . one saith , if none shall be saved but such converted and sanctified ones as you talk of , then heaven would be but empty ; then god help a great many . answ. what! it seems you think that god doth not know , or else that he is not to be believed ! measure not all by your selves ; god hath thousands and millions of his sanctified ones : but yet they are few in comparison of the world , as christ himself hath told us , matthew . , . luke . . it better beseems you to make that use of this truth which christ teacheth you ; strive to enter in at the strait gate ; for strait is the gate , and narrow is the way that leadeth unto life , and few there be that find it ; but wide is the gate , and broad is the way that leadeth to destruction , and many they be that go in thereat . ] luke . , , . [ fear not little flock ( saith christ to his sanctified ones ) for it is your fathers good pleasure to give you the kingdom , luke . object . . i am sure if such as i go to hell , we shall have store of company . answ. and will that be any ease or comfort to you ? or do you think you may not have company enough in heaven ? will you be undone for company ? or will you not believe that god will execute his threatnings because they be so many that are guilty ? all these are silly unreasonable conceits . object . . but are not all men sinners , even the best of you all ? answ. but all are not unconverted sinners . the godly live not in gross sin , and their very infirmities are their grief , and burden , which they daily long , and pray , and strive to be rid of . sin hath not dominion over them . object . . i do not see that professors are any better then other men ; they will over-reach , and oppress , and are as covetous as any . answ. whatever hypocrites are , it s not so with those that are sanctified . god hath thousands and thousands that are otherwise : though the malicious world doth accuse them of what they can never prove , and of that which never entred into their hearts . and commonly they charge them with heart-sins , which none can see but god ; because they can charge them with no such wickedness in their lives , as they are guilty of themselves . object . . but i am no whoremonger , nor drunkard , nor oppressor , and therefore why should you call upon me to be converted ? answ. as if you were not born after the flesh , and had not lived after the flesh as well as other● ▪ is it not as great a sin as any of these , for a man to have an earthly mind , and to love the world above god , and to have an unbelieving unhumbled heart ? nay , let me tell you more : that many persons that avoid disgraceful sins , are as fast glued to the world , and as much slaves to the flesh , and as strange to god , and a verse to heaven in their more civil course , as others are in their more shameful notorious sins . object . . but i mean nobody any harm , nor do no harm : and why then should god condemn me ? answ. is it no harm to neglect the lord that made thee , and the work for which thou camest into the world , and to prefer the creature before the creator , and to neglect the grace that is daily offered there ? it is the depth of thy sinfulness to be so insensible of it : the dead feel not that they are dead . if once thou wert made alive , thou wouldst see more amiss in thy self , and marvell at thy self for making so light of it . object . . i think you would make men mad under pretence of converting them : it is enough to rack the brains of simple people to muse so much on matters too high for them . answ. . can you be madder then you are already ? or at least can there be a more dangerous madness , then to neglect your everlasting welfare , and wilfully undo your selves ? . a man is never well in his wits till he be converted : he never knows god , nor knows sin , nor knows christ , nor knows the world , nor himself , nor what his business is on earth , so as to set himself about it , till he be converted . the scripture saith that the wicked are unreasonable men , thes. . . and that the wisdom of the world is foolishness with god , cor. . . and luke . . it s said of the prodigal , that when he came to himself he resolved to return . it s a wise world ▪ when men will disobey god and run to hell for fear of being out of their wits . . what is there in the work that christ calls you to , that should drive a man out of his wits ? is it the loving of god , and calling upon him , and comfortable thinking of the glory to come , and the forsaking of our sins , and loving one another , and delighting our selves in the service of god ? are these such things as should make men mad ? . and whereas you say that these matters are too high for us , you accuse god himself for making this our work , and giving us his word , and commanding all that will be blessed to meditate in it day and night . are the matters which we were made for , and which we live for , too high for us to meddle with ? this is plainly to unman us , and to make beasts of us , as if we were like them , that must meddle with no higher matters , then what belongs to flesh and earth . if heaven be too high for you to think on and provide for , it will be too high for you ever to possess . . if god should sometimes suffer any weak-headed person to be distracted by thinking of eternal things , this is because they misunderstand them , and run without a guide : and of the two i had rather be in the case of such a one , then of the mad unconverted world , that take their distraction to be their wisdom . object . . i do not th●nk that god cares so much what men think , or speak , or do , as to make so great a matter of it . answ. it seems then you take the word of god to be false , and then what will you believe ? but your own reason might teach you better , if you believe not the scriptures : for you see god set not so light by us , but that he vouchsafed to make us , and still preserveth us , and daily upholdeth us , and provideth for us : and will any wise man make a curious frame for nothing ? will you make or buy a clock or watch , and daily look to it , and not care whether it go true or false ? surely if you believe not a particular eye of providence observing your hearts and lives , you cannot believe or expect any paricular providence to observe your wants and trouble , to relieve you. and if god had so little cared for you as you imagine , you would never have lived till now : an hundred diseases would have striven which should first destroy you ; yea the devils would have haunted you , and fetcht you away alive , as the great fishes devour the less , and as ravenous birds and beasts devour others . you cannot think that god made man for no end or use : and if he made him for any , it was sure for himself . and can you think he cares not whether his ends be accomplished , and whether we do the work that we are made for ? yea by this atheistical objection you make god to have made and upheld all the world in vain . for what are all other lower creatures for , but for man ? what doth the earth but bear us , and nourish us ? and the beasts do serve us with their labours and lives , and so of the rest . and hath god made so glorious a habitation , and set man to dwell in it , and made all his servants , and now doth he look for nothing at his hands ? nor care how he thinks , or speaks , or lives ? this is most unreasonable . object . . it was a better world when men did not make so much ado in religion . answ. it hath ever been the custom to praise the times past . that world that you speak of , was wont to say , it was a better world in their fore-fathers dayes , and so did they of their fore-fathers : this is but an old custom ; because we all feel the evil of our own times , but we see not that which was before us . . perhaps you speak as you think : worldlings think the world is at the best when it is agreeable to their minds : and when they have most mirth and worldly pleasure . and i doubt not but the devil as well as you , would say , that then it was a better world : for then he had more service , and less disturbance . but the world is at the best , when god is most loved , regarded and obeyed . and how else will you know when the world is good or bad but by this ? object . . there are so many waies and religions that we know not which to be of , and therefore we will be even as we are . answ. because there are many , will you be of that way that you may be sure is wrong ? none are further out of the way , then worldly , fleshly , unconverted sinners . for they do not only err in this or that opinion , as many sects do , but in the very scope and drift of their lives . if you were going a journey that your life lay on , would you stop or turn again , because you met with some cross waies , or because you saw some travellers go the horse way , and some the foot way , and some perhaps break over the hedge , yea and some miss the way ? or would you not rather be the more careful to enquire the way ? if you have some servants that know not how to do your work right , and some that are unfaithful , would you take it well at any of the rest that would therefore be idle and do you no service because they see the rest so bad ? object . . i do not see that it goes any better with those that are so godly then with other men they are as poor , and in as much trouble as others . answ. and perhaps in much more , when god sees it meet . they take not earthly prosperity for their wages . they have laid up their treasure and hopes in another world , or else they are not christians indeed . the less they have , the more is behind ; and they are content to wait till then . object . . when you have said all that you can , i am resolved tohope well , and trust in god , and do as well as i can , and not make so much ado . answ. . is that doing as well as you can , when you will not turn to god , but your heart is against his holy and diligent service ? it is as well as you will indeed : but that 's your misery . . my desire is , that you should hope and trust in god : but for what is it that you will hope ? is it to be saved , if you turn and be sanctified ? for this you have gods promise : and therefore hope for it and spare not . but if you hope to be saved without conversion and an holy life , this is not to hope in god , but in satan or your selves . for god hath given you no such promise , but told you the contrary : but its satan and self-love that made you such promises , and raised you to such hopes . well , if these and such as these be all you have to say against conversion and an holy life , your all is nothng , and worse then nothing : and if these and such as these seem reasons sufficient to perswade you to forsake god , and cast your selves into hell , the lord deliver us from such reasons , and from such blind understandings , and from such sensless hardened hearts . dare you stand to ever an one of these reasons at the barr of god ? do you think it will then serve your turn to say , lord i did not turn because i had so much to do in the world , or because i did not like the lives of some professors , or because i saw men of so many minds . o how easily will the light of that day confound and shame such reasonings as these ? had you the world to look after ? let the world which you served now pay your wages , and save you if it can ? had you not a better world to look after first ? and were you not commanded to seek first gods kingdom and righteousness , and promised , that other things should be added to you ? mat. . . and were you not told , that godliness was profitable to all things , having the promise of this life , and of that which is to come , tim. . . did the sins of professors hinder you ? you should rather have been the more heedful , and learned by their falls to beware , and have been the more careful , and not the more careless : it was the scripture , and not their lives , that was your rule . did the many opinions of the world hinder you ? why , the scripture that was your rule did teach you but one way , and that was the right way : if you had followed that even in so much as was plain and easie , you should never have miscarried . will not such answers as these confound and silence you ? if these will not , god hath those that will : when he asketh the man , mat. . . friend , how camest thou in hither , not having on a wedding garment ? that is , what dost thou in my church among professed christians , without an holy heart and life ? what answer did he make ? why the text saith , he was speechless : he had nothing to say . the clearness of the case , and the majesty of god will then easily stop the mouths of the most confident of you , though you will not be put down by any thing that we can say to you now , but will make good your cause , be it never so bad . i know already that never a reason that now you can give , will do you any good at last , when your case must be opened before the lord and all the world . nay , i scarce think that your own consciences are well satisfied with your reasons . for if they are , it seems then you have not so much as a purpose to repent . but if you do purpose to repent , it seems you do not put much confidence in your reasons which you bring against it . what say you yet unconverted sinners ? have you any good reason to give , why you should not turn , and presently turn with all your hearts ? or will you go to hell in despight of reason it self ? bethink you what you do in time ; for it will shortly be too late to bethink you . can you find any fault with god or his work , or wages ? is he a bad master ? is the devil whom you serve , a better ? or is the flesh a better ? is there any harm in an holy life ? is a life of worldliness and ungodliness better ? do you think in your consciences that it would do you any harm to be converted and live an holy life ? what harm can it do you ? is it harm to you to have the spirit of christ within you ? and to have a cleansed purified heart ? if it be bad to be holy , why doth god say , be ye holy , for i am holy , pet. . , . leviticus . . is it evil to be like god ? is it not said that god made man in his image ? why this holiness is his image : this adam lost , and this christ by his word and spirit would restore to you , as he doth to all that he will save . why were you baptized into the holy ghost , and why do you baptize your children into the holy ghost as your sanctifier , if you will not be sanctified by him , but think it an hurt to you to be sanctified ? tell me truly , as before the lord , though you are loath to live an holy life , had you not rather die in the case of those that do so then of others ? if you were to die this day , had you not rather die in the case of a conveted man , then of the unconverted ? of an holy and heavenly man , then of a carnal earthly man ? and would you not say as balaam , numb . . . let me die the death of the righteous , and let my last end be like his . ] and why will you not now be of the mind that you will be of then ? first or last you must come to this , either to be converted , or wish you had been , when it is to late . but what is it that you are afraid of losing if you turn ? is it your friends ? you will but change them : god will be your friend , and christ , and the spirit will be your friend , and every christian will be your friend . you will get one friend that will stand you in more stead then all the friends in the world could have done . the friends you lose would but have ticed you to hell , but could not have delivered you : but the friend you get , will save you from hell , and bring you to his own eternal rest. is it your pleasures that you are afraid of losing ? you think you shall never have a merry day again , if once you be converted . alas , that you should think it a greater pleasure to live in foolish sports and merriments , and please your flesh , then to live in the believing thoughts of glory , and in the love of god , and in righteousness , and peace , and joy in the holy ghost , in which the state of grace consisteth , romans . . if it be a greater pleasure to you to think of your lands and inheritance ( if you were lords of all the country ) then it is to a child to play for pins ; why should it not be a greater joy to you to think of the kingdom of heaven being yours , then of all the riches or pleasure of the world ? as it is but foolish childishness that makes children so delight in gawds , that they would not leave them for all your lands : so it is but foolish worldliness , and fleshliness , and wickedness , that makes you so much delight in your houses , and lands , and meat , and drink , and ease , and honour , as that you would not part with them for the heavenly delights . but what will you do for pleasure when these are gone ? do you not think of that ? when your pleasures end in horrour , and go out with a stinking snuff , the pleasures of the saints are then at the best . i have had my self but a little taste of the heavenly pleasures in the fore-thoughts of the blessed approaching day , and in the present perswasions of the love of god in christ ; but i have taken too deep a draught of earthly pleasures ( so that you may see , if i be partial , it is on your side ; ) and yet i must profess from that little experience , that there is no comparison ; there is more joy to be had in a day ( if the sun of life shine clear upon us ) in the state of holiness , then in an whole life of sinful pleasures . i had rather be a door-keeper in the house of god , then to dwell in the tents of wickedness , psalm . . a day in his courts is better then a thousand anywhere else , psal. . . the mirth of the wicked is like the laughter of a mad man that knows not his own misery : and therefore solomon faith of such laughter , it is mad ; and of mirth , what doth it ? eccles. . . and eccles. . , , , , . it is better to go to the house of mourning , then to go to the house of feasting : for that is the end of all men , and the living will lay it to his heart . sorrow is better then laughter : for by the sadness of the countenance , the heart is made better . the heart of the wise is in the house of mourning ; but the heart of fools is in the house of mirth : it is better to hear the rebuke of the wise , then to hear the song of fools : for as the crackling of thorns under a pot , so is the laughter of the fool . ] all the pleasures of fleshly things , is but like the scratching of a man that hath the itch : it is his disease that makes him desire it ; and a wise man had rather be without his pleasure and be troubled with his itch . your loudest laughter is but like that of a man that is tickled ; he laughs when he hath no cause of joy . and it is a wiser thing for a man to give all his estate and his life to be tickled to make him laugh , then for you to part with the love of god , and the comforts of holiness , and the hopes of heaven , and to cast your selves into damnation , that you may have your flesh tickled with the pleasures of sin for a little while . judge as you are men , whether this be a wise mans part . it is but your carnal unsanctified nature that makes an holy life seem grievous to you , and a course of sensuality seem more delightful . if you will but turn , the holy ghost will give you another nature , and inclination ; and then it will be more plesant to you to be rid of your sin , then now it is to keep it ; and you will then say , that you know not what a comfortable life was till now , and that it was never well with you , till god and holiness were your delight . quest. bvt how cometh it to pass that men should be so unreasonable in the matters of their salvation ? they have wit enough in other matters . what makes them so loth to be converted , that there should need so many words in so plain a case , and all will not do , but the most will live and de vnconverted ? answ. to name them only in a few words , the causes are these . . men are naturally in love with earth and flesh . they are born sinners , and their nature hath an enmity to god and godliness , as the nature of the serpent hath to a man : and when all that we can say goes against an habitual inclination of their natures , no marvail if it little prevail . . they are in darkness , and know not the very things which they hear . like a man that was born blind , and hears an high commendation of the light : but what will bearing do , unless he see it ? they know not what god is , nor what is the power of the cross of christ , nor what the spirit of holiness is , nor what it is to live in love by faith : they know not the certainty , and suitableness , and excellency of the heavenly inheritance . they know not what conversion , and an holy mind and conversation is , even when they hear of it . they are in a mist of ignorance . they are lost and bewildred in sin : like a man that hath lost himself in the night , and knows not where he is , nor how to come to himself again , till the day-light do recover him . . they are wilfully confident that they need no conversion , but some partial amendment , but that they are in the way to heaven already , and are converted when they are not . and if you meet a man that is quite out of his way , you may long enough call on him to turn back again , if he will not believe you that he is out of his way . . they are become slaves to their flesh , and drowned in the world to make provision for it . their lusts , and passions , and appetites have distracted them , and got such an hand over them , that they cannot tell how to deny them , nor how to mind any thing else . so that the drunkard saith , i love a cup of good d●ink , and i cannot forbear it . the glutton saith , i love good ●hear , and i cannot forbear . the fornicator saith , i love to have my lust fulfilled , and i cannot forbear . and the gamester loves to have his sports , and he cannot forbear . so that they are become even captivated slayes to their flesh , and their 〈◊〉 wilfulness is become an impotency ; and what they would not do , they say they cannot . and the worldling is so taken up with earthly things , that he hath neither heart , nor mind , nor time for heavenly : but as in phara●●s d●eam , gen. . . the lean kine did eat up the fat ones ; so this lean and barren earth doth eat up all the thoughts of heaven . . some are so carried away by the stream of evil company , that they are possessed with hard thoughts of a godly life , by hearing them speak against it ; or at least , they think they may venture to do as they see most do : and so they hold on in their sinful waies ; and when one is cut off and cast into hell , and another snatcht away from among them to the same condemnation , it doth not much daunt them , because they see not whither they are gone ; poor wretches , they hold on in their ungodliness , for all this ; for they little know that their companions are now lamenting it in torments . in luke . the rich man in hell would fain have had one to warn his five brethren , left they should come to that place of torment . it s like he knew their minds and lives , and knew that they were hasting thither , and little dreamt that he was there , yea and would little have believed one that would have told them so . i remember a passage that a gentleman yet living told me he saw upon a bridge over severn : a man was driving a flock of fat lambs , and something meeting them and hindring their passage , one of the lambs leapt upon the wall of the bridge and his legs slipping from under him , he fell into the stream : the rest seeing him , did one after one leap over the bridge into the stream , and were all , or almost all drowned ; those that were behind did little know what was become of them that were gone before , but thought they might venture to follow their companions : but as soon as ever they were over the wall , and falling headlong , the case was altered . even so it is with unconverted carnal men . one dyeth by them and drops into hell , and another follows the same way ; and yet they will go after them , because they think not whether they are gone . oh but when death hath once opened their eyes , and they see what 's on the other side of the wall , even in another world , then what would they give to be where they were ! . moreover , they have a subtile malicious enemy , that is unseen of them , and playes his game in the dark ; and it is his principal business to hinder their conversion , and therefore to keep them where they are , by perswading them not to believe the scriptures , or not to trouble their minds with these matters ; or by perswading them to think ill of a godly life , or to think that it s more ado then needs , and that they may be saved without conversion , and without all this stir ; and that god is so merciful that he will not damn any such as they ; or at least that they may stay a little longer , and take their pleasure and follow the world a little longer yet , and then let it go and repent hereafter . and by such jugling deluding cheats as these , the devil keeps the most in his captivity , and leadeth them to his misery . these , and such like impediments as these , do keep so many thousands unconverted , when god hath done so much , and christ hath suffered so much , and ministers have said so much for their conversion ; when their reasons are silenced , and they are not able to answer the lord that calls after them , [ turn ye , turn ye , why will you die ? ] yet all comes to nothing with the greatest part of them ; and they leave us no more to do after all , but to sit down and lament their wilful misery . i have now shewed you the reasonableness of gods commands , and the unreasonableness of wicked mens disobedience . if nothing will serve turn , but men will yet refuse to turn , we are next to consider , who it is long of if they be damned . and this brings me up to the last doctrine , which is ; doct. . that if after all this men will not turn , it is not long of god that they are condemned , but of themselves , even their own wilfulness . they die because they will die : that is , because they will not turn . if you will go to hell , what remedy ! god here acquits himself of your blood : it shall not lie on him if you be lost . a negligent minister may draw it upon him ; and those that encourage you , or hinder you not in sin , may draw it upon them ; but be sure of it , it shall not lie upon god. saith the lord concerning his unprofitable vineyard , isaiah . , , , . [ iudge i pray you betwixt me and my vineyard : what could have been done more to my vineyard , that i have not done in it ? when he had planted it in a fruitful soil , and fenced it , and gathered out the stones , and planted it with the choicest vine : what should he have done more to it ? he hath made you men , and endued you with reason ; he hath furnished you with all external necessaries ; all creatures are at your service . he hath given you a righteous perfect law. when you had broke it , and undone your selves , he had pitty on you , and sent his son by a miracle of condescending mercy to die for you , and be a sacrifice for your sins , and he was in christ reconciling the world to himself . the lord jesus hath made you a deed of gift of himself , and eternal life with him , on the condition you will but accept it and return . he hath on this reasonable condition offered you the free pardon of all your sins ; he hath written this in his word , and sealed it by his spirit , and sent it you by his ministers ; they have made the offer to you an hundred and an hundred times , and called you to accept it , and to turn to god. they have in his name entreated you , and reasoned the case with you , and answered all your frivolous objections . he hath long waited on you , and slaid your leisure , and suffered you to abuse him to his face . he hath mercifully sustained you in the midst of your sin ; he hath compassed you about with all sorts of mercies : he hath also intermixt afflictions to mind you of you folly , and call you to your wits ; and his spirit hath been often striving with your hearts , and saying there , [ turn sinner , turn to him that calleth thee ; whither art thou going ; what art thou doing ? dost thou know what will be the end ? how long wilt thou hate thy friends , and love thine enemies ? when wilt thou let go all and turn , and deliver up thy self to god , and give thy redeemer the possession of thy soul ? when shall it once be ? ] these pleadings have been used with thee . and when thou hast delayed , thou hast been urged to make hast , and god hath called to thee , [ to day , while it is called to day , harden not thy heart ; why not now without any more delay ? life hath been set before you ; the joyes of heaven have been opened to you in the gospel : the certainty of them hath been manifested : the certainty of the everlasting torments of the damned hath been declared to you : unless you would have had a sight of heaven and hell , what could you desi●● more ? christ hath been as it were set forth crucified before your eyes , gal. . . you have been an hundred times told that you are but lost men till you come unto him ; as oft have you been told of the evil of sin , of the vanity of sin , the world , and all the pleasures and wealth it can afford ; of the shortness and uncertainty of your lives , and the endless duration of the joy or torment of the life to come . all this , and more then this have you been told , and told again , even till you were a weary of hearing it , and till you could make the lighter of it , because you had so often heard it ; like the smiths dog , that is brought by custom to sleep under the noise of the hammers , and when the sparks do fly about his ears : and though all this have not converted you , yet you are alive , and might have mercy to this day , if you had but hearts to entertain it . and now let reason it self be judge ; whether it be long of god or you , if after all this you be unconverted and be damned . if you die now , it is because you will die . what should be said more to you ? or what course should be taken , that is liker to prevail ? are you able to say and make it good , we would fain have been converted and become new creatures , but we would not ; we would fain have forsaken our sins , but could not ; we would have changed our company , and our thoughts , and our discourse , but we could not . why could you not if you would ? what hindered you , but the wickedness of your hearts ? who forced you to sin ? or who did hold you back from duty ? had not you the same teaching , and time , and liberty to be godly as your godly neighbours had ? why then could not you have been godly as well as they ? were the church-doors shut against you ? or did you not keep away your selves ? or fit and sleep , or hear as if you did not hear ? did god put in any exceptions against you in his word , when he invited sinners to return , and when he promised mercy to those that do return ? ] did he say , [ i will pardon all that repent except thee ? ] did he shut you out from the liberty of his holy worship ? did he forbid you to pray to him any more then others ? you know he did not . god did not drive you away from him , but you forsook him , and run away your selves . and when he called you to him , you would not come . if god had excepted you out of the general promise and offer of mercy , or had said to you , [ stand off , i will have nothing to do with such as you : pray not to me , for i will not hear you : if you repent never so much , and cry for mercy never so much , i will not regard you ; ] if god had left you nothing to trust to , but desperation , then you had had a fair excuse . you migh have said , [ to what end should i repent and turn , when it will do no good ? ] but this was not your case . you might have had christ to be your lord and saviour , your head and husband , as well as others : and you would not ; because you felt not your selves sick enough for the physitian , and because you could not spare your disease : in your hearts you said as those rebels , luke . . [ we will not have this man to reign over us . ] christ would have gathered you under the wings of his salvation , and you would not , mat. . . what desires of your wel-fare did the lord express in his holy word ? with what compassion did he stand over you and say , [ o that my people had hearkened unto me , and that they had walked in my waies ! psal. . . o that there were such a heart in this people that they would fear me , and keep all my commandments alwaies , that it might be well with them and with their children for ever ! deut. . . [ o that they were wise , that they understood this ! and that they would consider their latter end ! ] deut. . . he would have been your god , and done all for you that your souls could well desire ; but you loved the world and your flesh above him and therefore you would not hearken to him : though you complemented with him , and gave him high titles , yet when it came to the closing , you would have none of him , psal. . , . no marvel then if he gave you up to your own hearts lusts , and you walked in your own counsels . ] he condescended to reason and plead the case with you , and ask you [ what is there in me or my service that you should be so much against me ! what harm have i done thee sinner ! have i deserved this unkind dealing at thy hand ? many mercies have i shewed thee ; for which of them dost thou thus despise me ? is it i , or is it satan that is thy enemy ? is it i , or is it thy carnal self that would undo thee ? is it an holy life , or a life of sin that thou hast cause to fly from ? if thou be undone , thou procurest this to thy self by forsaking me the lord that would have saved thee : jer. . . doth not thy own wickedness correct thee , and thy sin reprove thee ; that thou maist see that it is an evil and bitter thing that thou hast forsaken me ? jer. . . what iniquity have you found in me , that you have followed after vanity and forsaken me ? ier. . , . ] he calleth out as it were to the bruits to hear the controversie he hath against you● mic. . , , hear o ye mountains the lords controversie , and ye strong foundations of the earth : for the lord hath a controversie with his people , and he will plead with israel . o my people what have i done unto thee ? and wherein have i wearied thee ? testifie against me : for i brought thee up out of egypt , and redeemed thee , &c. hear o heavens , and give ear o earth , for the lord hath spoken . i have nourished and brought up children , and they have rebelled against me . the ox knoweth his owner , and the ass his masters cr●b : but israel doth not kn●w , my people doth not consider ! ah sinful nation ! a people laden with iniquity , a seed of evil doers ! &c. isaiah . , , . [ do you thus requite the lord o foolish people and unwise ? is not he thy father that bought thee ? hath he not made thee and established thee ? deut. . . ] when he saw that you forsook him even for nothing , and turned away from your lord and life , to hunt after the chaffe and feathers of the world , he told you of your folly , and called you to a more profitable employment , isa. . , , . [ wherefore do you spend your money for that which is not bread , and your labour for that which satisfieth not ? hearken diligently unto me , and eat ye that which is good , and let your soul delight it self in fatness . enclin● your 〈◊〉 and 〈◊〉 unto me ; hear and yo●● 〈◊〉 shall live , and i will make an ●verlasting covenant with you , even the sure mercies of david ; — seek ye the lord while he may be found , call ye upon him while he is near . let the wicked forsake his way , and the unrighteous man his thoughts , and let him return unto the lord , and he will have mercy upon him : and to our god , for he will abundantly pardon , ver . , . ] and so isa. . , , . and when you would not hear , what complaints have you put him to , charging it on you as your wilfulness and stubbornness , ier. . , . [ be astonished o heavens at this , and be horribly afraid . — for my people have committed two evils , they have forsaken me the fountain of living waters ; and hewed them out cisterns , broken cisterns that can hold no water . ] many a time hath christ proclaimed that free invitation to you , revel . . . let him that is a thirst come : and whoever will , let him take the water of life freely . ] but you put him to complain after all his offers , [ they will not come to me that they may have life , iohn . . ] he hath invited you to feast with him in the kingdom of his grace , and you have had excuses from your grounds , and your cattel , and your worldly business , and when you would not come , you have said you could not : and provoked him to resolve that you should never taste of his supper , luke . , to . ] and who is it long of now but your selves ? and what can you say is the chief cause of your damnation , but your own wills ? you would be damned . the whole case is laid open by christ himself , prov. . from the . to the end . [ wisdom cryeth without , she uttereth her voice in the streets , she crieth in the chief place of concourse , — how long ye simple ones will ye love simplicity , and the scorners delight in their scorning , and fools hate knowledge ? turn ye at my reproofs : behold i will pour out my spirit unto you , i will make known my words unto you . because i have called and ye refused ; i have stretched out my hands , and no man regarded , but ye have set at naught all my counsel , and would none of my reproofs : i also will laugh at your calamity , i will mock when your fear cometh : when your fear cometh as desolation , and your destruction cometh as a whirlwind ; when distress and anguish cometh upon you : then shall they call upon me , but i will not answer ; they shall seek me early , but they shall not find me . for that they hated knowledge , and did not choose the fear of the lord. they would none of my counsels : they despised all my reproof : therefore shall they eat of the fruit of their own way , and be filled with their own devices . for the turning away of the simple shall stay them , and the prosperity of fools shall destroy them . but who so hearkeneth to me shall dwell safely , and shall be quiet from the fear of evil . ] i thought best to recite the whole text at large to you , because it doth so fully shew the cause of the destruction of the wicked . it is not because god would not teach them , but because they would not learn. it is not because god would not call them , but because they would not turn at his reproof . their wilfulness is their undoing . vse . from what hath been said , you may further learn these following things . . from hence you may see , not only what blasphemy and impiety it is , to lay the blame of mens destruction upon god , but also how unfit these wicked wretches are to bring in such a charge against their maker . they cry out upon god , and say , he gives them not grace , and his threatnings are severe , and god forbid that all should be damned that be not converted and sanctified ; and they think it hard measure that a short sin should have an endless suffering ; and if they be damned , they say , they cannot help it : when in the mean time , they are busie about their own destruction , even cutting the throat of their own souls , and will not be perswaded to hold their hands they think god were cruel if he should damn them ; and yet they are so cruel to themselves that they will run into the fire of hell ; when god hath told them it is a little before them , and neither intreaties , nor threatnings , nor any thing that can be said , will stop them . we see them almost undone : their careless , worldly , fleshly lives do tell us that they are in the power of the devil : we know if they die before they are converted , all the world cannot save them ; and knowing the uncertainty of their lives , we are afraid every day lest they drop into the fire . and therefore we intreat them to pitty their own souls , and not to undo themselves when mercy is at hand ; and they will not hear us . we intreat them to cast away their sin , and come to christ without delay , and to have some mercy on themselves ; but they will have none . and yet they think that god must be cruel if he condemn them . o wilful wretched sinners ! it is not god that is cruel to you : it is you that are cruel to your selves . you are told you must turn or burn and yet you turn not . you are told that if you will needs keep your sins , you shall keep the curse of god with them : and yet you will keep them . you are told that there is no way to happiness but by holiness , and yet you will not be holy. what would you have god say more to you ? what would you have him do with his mercy ? he offereth it you , and you will not have it . you are in the ditch of sin and misery , and he would give you his hand to help you out , and you refuse his help : he would cleanse you of your sins , and you had rather keep them . you love your lust , and love your gluttony , and sports , and drunkenness , and will not let them go . would you have him bring you to heaven whether you will or no ? or would you have him bring you and your sins to heaven together ? why , that 's an impossibility ; you may as well expect he should turn the sun into darkness . what! an unsanctified fleshly heart be in heaven ; it cannot be : there entreth nothing that is unclean , revel . . . for what communion hath light with darkness , or christ with belial ? corinth . . , . all the day long hath he stretched out his hand to a disobedient and gain saying people , romans . . what will you do now ? will you cry to god for mercy ! why god calleth upon you to have mercy upon your selves , and you will not . ministers see the poysoned cup in the drunkards hand , and tell him , there is poyson in it , and desire him to have mercy on his soul , and forbear , and he will not hear us ; drink it he must and will : he loves it , and therefore though hell come next , he saith , he cannot help it . what should one say to such men as these ? we tell the ungodly careless worldling , it is not such a life that will serve the turn , or ever bring you to heaven . if a bear were at your back you would mend your pace ; and when the curse of god is at your back , and satan and hell are at your back will you not stir , but ask what needs all this ado ? is an immortal soul of no more worth ? o have mercy upon your selves ! but they will have no mercy on themselves , nor once regard us . we tell them , the end will be bitter . who can dwell with the everlasting fire ? and yet they will have no mercy upon themselves . and yet will these shameless wretches say , that god is more merciful then to condemn them , when it is themselves that cruelly and unmercifully run upon condemnation ; and if we should go to them with our hats in our hands and intreate them , we cannot stop them . if we should fall down on our knees to them , we cannot stop them ; but to hell they will , and yet will not believe that they are going thither . if we beg of them for the sake of god that made them , and preserveth them ; for the sake of christ that dyed for them ; for the sake of their own poor souls , to pitty themselves and go no further in the way to hell ; but come to christ while his arms are open , and enter into a state of life while the door stands open , and now take mercy while mercy may be had ; they will not be perswaded . if we should die for it , we cannot get them so much as now and then to consider with themselves of the matter , and to turn . and yet they can say , i hope god will be merciful . did you ever consider what he saith , isa. . . [ it is a people of no understanding ; therefore he that made them will not have mercy on them , and he hath formed them , will show them no favour . ] if another man will not cloath you when you are naked , and feed you when you are hungry , you will say he is unmerciful . if he should cast you into prison , or beat and torment you , you would say , he is unmerciful . and yet you will do a thousand times more against your selves , even cast away both soul and body for ever , and never complain of your own unmercifulness . yea and god that waited upon you all the while with his mercy , must be taken to be unmerciful , if he punish you after all this . unless the holy god of heaven will give these wretches leave to trample upon his sons blood , and with the jews , as it were again to spit in his face , and do despight to the spirit of grace , and make a jest of sin , and a mock at holiness , and set more light by saving mercy , then by the filth of their fleshly pleasures , and unless after all this he will save them by the mercy which they cast away , and would none of , god himself must be called unmerciful by them . but he will be justified when he judgeth , and he will not stand or fall at the bar of a sinful worm . i know there are many particular cavils that are brought by them against the lord , but i shall not here stay to answer them particularly , having done it already in in my treatise of iudgement , to which i shall refer them . had the disputing part of the world been as careful to avoid sin and destruction , as they have been busie in searching after the cause of them , and forward indirectly to impute it to god , they might have exercised their wits more profitably , and have less wronged god , and sped better themselves . when so ugly a monster as sin is within us , and so heavy a thing as punishment is on us , and so dreadful a thing as hell is before us , one would think it should be an easie question , who is in the fault , and whether god or man be the principal or culpable cause ▪ some men are such favourable judges of themselves , that they are proner to accuse the infinite perfection and goodness it self , then their own hearts : and imitate their first parents that said , the serpent tempted me , and the woman that thou gavest me , gave unto me , and i did eat ; ] secretly implying that god was the cause . so say they , [ the understanding that thou gavest me , was unable to discern ; the will that thou gavest me , was unable to make a better choice ; the objects which thou diast set before me , did entice me ; the temptation which thou didst permit to assault me , prevailed against me . and some are so loth to think that god can make a self-determining creature , that they dare not deny him that which they take to be his prerogative , to be the determiner of the will in every sin , as the first efficient immediate physical cause . and many could be content to acquit god from so much causing of evil , if they could but reconcile it with his being the chief cause of good ; as if truths must be no longer truths , then we are able to see them in their perfect order and coherence : because our r●velled wits cannot set them right together , nor assign each truth its proper place , we presume to conclude that some must be cast away . this is the fruit of proud self-conceitedness , when men receive not gods truths as a child his lesson , in an holy submission to the omniscience of our teacher , but as censurers that are too wise to learn. object . but we cannot convert our selves till god convert us : we can do nothing without his grace : it is not in him that willeth , nor in him that runneth , but in god that sheweth mercy . answ. . god hath two degrees of mercy to shew : the mercy of conversion first ; and the mercy of salvation list : the latter he will give to none but those that will and run , and hath promised it to them only . the former is to make them willing that were unwilling : and though your own willing and endeavours deserve not this grace , yet your wilfull refusal deserveth that it should be denyed to you . your disabily is your very unwillingness it self , which excuseth not your sin , but maketh it the greater . you could turn if you were but truly willing : and if your wills themselves are so corrupted , that nothing but effectual grace will move them , you have the more cause to seek for that grace , and yield to it , and do what you can in the use of means , and not neglect it , or set against it . do what you are able first , and then complain of god for denying you grace if you have cause . object . but you seem to intimate all this while that man hath free will. answer . the dispute about free-will is beyond your capacity ; i shall therefore now trouble you with no more but this about it . your will is naturally a free , that is , a self-determining faculty , but it is vitiously inclined , and backward to good , and therefore we see by sad experience that it hath not a vertuous moral freedom . but that is the wickedness of it , which deserveth the punishment . and i pray you let us not befool our selves with opinions . let the case be your own . if you have an enemy so malicious , that he falls upon you , and beats you every time he meets you , and takes away the lives of your children , will you excuse him because he saith , [ i have not free will , it is my nature ; i cannot choose unless god give me grace . ] if you have a servant that robbeth you , will you take such an answer from him ? might not every thief and murderer that is hanged it the assize give such an answer , [ i have not free-will ; i cannot change my own heart : what can i do without gods grace ? ] and shall they therefore be acquit ? if not , why then should you think to be acquit for a course of sin against the lord ? . from hence also you may observe these three things together . . what a subtile tempter satan is . . what a deceitful thing sin is . . what a foolish creature corrupted man is . a subtile tempter indeed , that can perswade the greatest part of the world to go wilfully into ever●asting fire , when they have so many warnings and disswasives as they have . a deceitful thing is sin indeed , that can bewitch so many thousands to put with everlasting life , for a thing so base and utterly unworthy ! a foolish creature is man indeed , that will be so cheated of his salvation for nothing ; yea for a known nothing : and that by an enemy , and a known enemy . you would think it impossible that any man in his wits should be perswaded for a trifle to cast himself into the fire , or water , or into a coal-pit , to the destruction of his life . and yet men will be enticed to cast themselves into hell. if your natural lives were in your own hands , that you should not die till you would kill your selves ; how long would most of you live ? and yet when your everlasting life is so far in your own hands under god , that you cannot be undone till you undo your selves , how few of you will forbear your own undoing ? ah what a silly thing is man ! and what a bewitching and befooling thing is sin ? . from hence also you may learn , that it is no great wonder if wicked men be hinderers of others in the way to heaven , and would have as many unconverted as they can , and would draw them into sin , and keep them 〈◊〉 it ! can you expect that they should have any mercy on others , ●hat have none upon themselves ? ●nd that they should much stick at ●he destruction of others , that ●●ck not to destroy themselves ? they do no worse by others then ●hey do by themselves . . lastly , you may hence learn , that the greatest enemy to man is himself ; and the greatest judgement in this life that can befall him , is to be left to himself ; and that the great work that grace hath to do , is to save us from our selves , and the greatest accusations and complaints of men should be against themselves ; and that the greatest work that we have to do our selves , is to resist our selves ; and the greatest enemy that we should daily pray , and watch , and strive against , is our own carnal hearts and wills ; and the greatest part of your work , if you would do good to others , and help them to heaven , is to save them from themselves , even from their own blind understandings , and corrupted wills , and perverse affections , and violent passions , and unruly senses . i only name all these for brevity sake , and leave them to your further consideration . well sirs , now we have found out the great delinquent and murderer of souls , ( even mens selves , their own wills ) what remains but that you judge according to the evidence , and confess this great iniquity before the lord , and be humbled for it , and do so no more ? to these three ends distinctly , i shall add a few words more . . further to convince you . . to humble you . and . to reform you , if there be yet any hope . . we know so much of the exceeding gracious nature of god , who is willing to do good , and delighteth to shew mercy , that we have no reason to suspect him of being the culpable cause of our death , or to call him cruel : he made all good , and he preserveth and maintaineth all ; the eyes of all things do wait upon him ; and he giveth them their meat in due season ; he openeth his hand , and satisfieth the desires of all the living , psalm . , . he is not only righteous in all his waies , ( and therefore will deal justly ) and holy in all his works , ( and therefore not the author of sin ) but [ he is also good to all , and his tender mercies are over all his works . ] psal. . , . but as for man , we know his mind is dark , his will perverse , his affections carry him so headlong , that he is fitted by his folly and corruption to such a work as the destroying of himself . if you saw a lamb lie killed in the way , would you sooner suspect the sheep , or the dog , or woolf , to be the author of it , if they both stood by ? or if you see an house broken and the people murdered , would you sooner suspect the prince or iudge , that is wise and just , and had no need ; or a known thief or murderer ? i say therefore as iames . , , . let no man say when he is tempted , that he is tempted of god , for god cannot be tempted with evil , neither tempteth be any man , ( to draw him to sin ) but every man is tempted when he is drawn away of his own lust , and enticed . then when lust hath conceived , it bringeth forth sin : and sin when it is finished bringeth forth death . ] you see here , that sin is the brat of your own concupiscence , and not to be fathered on god ; and that death is the off-spring of your own sin , and the fruit which it will yield you as soon as it is ripe . you have a treasure of evil in your selves as a spider hath of poyson : from whence you are bringing forth hurt to your selves and spinning such webs as en●●ngle your own souls . your nature shews , it s you that are the cause . . it s evident that you are your own destroyers , in that you are so ready to entertain any temptation almost that is offered you . satan is scarce readier to move you to any evil , then you are ready to hear , and do as he would have you . if he would tempt your understanding to error and prejud●ce , you yield . if he would hinder you from good resolutions , it is soon done . if he would cool any good desires or affections , it is soon done . if he would kindle any lust or vile affections and desires in you , it is soon done : if he will put you on to evil thoughts , or words , or deeds , you are so free that he needs not rod or spur : if he would keep you from holy thoughts , and words , and waies , a little doth it ; you need no curb . you examine not his suggestions , nor resist them with any resolution , nor cast them out as he casts them in , nor quench the sparks which he endeavoureth to kindle : but you set in with him , and meet him half way , and embrace his motions , and tempt him to tempt you . and its easie to catch such greedy fish that are ranging for a bait , and will take the bare hook . . your destruction is evidently long of your selves , in that you resist all that would help to save you , and would do you good , or hinder you from undoing your selves god would help and save you by his word , and you resist it , it is too strict for you . he would sanctifie you by his spirit , and you resist , and quench it . if any man reprove you for your sin , you fly in his face with evil words ; and if he would draw you to an holy life , and tell you of your present danger , you give him little thanks , but either bid him look to himself , he shall not answer for you ; or else at best , you put him off with an heartless thanks , and will not turn when you are perswaded . if ministers would privately instruct and help you , you will not come at them ; your unhumbled souls do feel but little need of their help . if they would catechize you , you are too old to be catechised , though you are not too old to be ignorant and unholy . whatever they can say to you for your good , you are so self-conceited and wise in your own eyes , ( even in the depth of ignorance ) that you will regard nothing that agreeth not with your present conceits , but contradict your teachers , as if you were wiser then they ; you resist all that they can say to you , by your ignorance and wilfulness , and foolish cavils , and shifting evasions , and unthankfull rejections , so that no good that is offered can find any welcome acceptance and entertainment with you . . moreover its apparent that you are self-destroyers , in that you draw the matter of your sin and destruction even from the blessed god himself . you like not the contrivances of his wisdom : you like not his justice , but take it for cruelty : you like not his holiness , but are ready to think he is such a one as your selves , psal. . . and makes as light of sin as you : you like not his truth , but would have his threanings , even his peremptory threatnings prove false . and his goodness which you seem most highly to approve , you partly resist , as it would lead you to repentance ; and partly abuse , to the strengthning of you sin , as if you might the freelyer sin , because god is merciful , and because his grace doth so much abound . yea you fetch destruction from ●he blessed redeemer , and death from the lord of life himself . and nothing more emboldneth you in sin , then that christ hath died for you ; as if now the danger of death were over , and you might boldly venture : as if christ were become a servant to satan and your sins , and must wait upon you while you are abusing him : and because he is become the physitian of souls , and he is able to save to the utmost all that come to god by him , you think he must suffer you to refuse his help , and throw away his medicines , and must save you whether you will come to god by him or no : so that a great part of your sins are occasioned by your bold presumption , upon the death of christ. not considering that he came to redeem his people from their sins , and to sanctifie them a peculiar people to himself , and to conform them in holiness to the image of their heavenly father and to their head , mat. . . tit. . . pet. . , . col. . , . phil. . , . . you also fetch your own destruction from all the providences and works of god. when you think of his eternal fore-knowledge and decrees , it is to harden you in your sin , or possess your minds with quarrelling thoughts , as if his decrees might spare you the labour of repentance and an holy life , or else were the cause of your sin and death . if he afflict you , you repine : if he prosper you , you the more forget him , and are the backwarder to the thoughts of the life to come . if the wicked prosper , you forget the end that will set all reckonings strait , and are ready to think , it s as good be wicked as godly . and thus you draw your death from all . . and the like you do from all the creatures and mercies of god to you . he giveth them to you as the tokens of his love , and furniture for his service , and you turn them against him , to the pleasing of your flesh . you eat and drink to please your appetite , and not for the glory of god , and to enable you for his work . your cloathes you abuse to pride . your riches draw your hearts from heaven , phil. . . your honours and applause do puff you up : if you have health and strength , it makes you more secure and forget your end . yea other mens mercies are abused by you to your hurt . if you see their honours and dignity , you are provoked to envy them . if you see their riches , you are ready to covet them . if you look upon beauty , you are stirred up to lust , and it s well if godliness be not an eye-fore to you . . the very gifts that god bestoweth on you , and the ordinances of grace which he hath instituted for his church , you turn to sin . if you have better parts then others , you grow proud and self-conceited : if you have but common gifts , you take them for special grace . you take the bare hearing of your duty for so good a work , as if it would excuse you for not obeying it . your prayers are turned into sin , because you regard iniquity in your hearts , psalm . . and depart not from iniquity when you call on the name of the lord , tim. . . your prayers are abominable , because you turn away your ear from hearing the law , prov. . . and are more ready to offer the sacrifice of fools , ( thinking you do god some special service ) then to hear his word and obey it , eccles. . . you examine not your selves before you receive the supper of the lord , but not discerning the lords body , do eat and drink judgement to your selves , cor. . , . . yea the persons that you converse with , and all their actions , you make the occasions of your sin and destruction . if they live in the fear of god , you hate them . if they live ungodlily , you imitate them : if the wicked are many , you think you may the more boldly follow them ; if the godly be few , you are the more emboldened to despise them . if they walk exactly , you think they are too precise ; if one of them fall in a particular temptation , you stumble upon them , and turn away from holiness , because that others are imperfectly holy : as if you were warranted to break your necks , because some others have by their heedlesness sprained a sinnew or put out a bone . if an hypocrite discover himself , you say , they are all alike , and think your selves as honest as the best . a professor can scarce slip into any miscarriage , but because he cuts his finger , you think you may boldly cut your throats . if ministers deal plainly with you , you say they rail . if they speak gently or coldly , you ei●her sleep under them , or are little more affected then the seats you sit upon . if any errours creep into the church , some greedily entertain them , and others reproach the christian doctrine for them , which is most against them . and if we would draw you from any ancient rooted errour , which can but plead two , or three , or six , or seven hundred years custom , you are as much offended with a motion for reformation , as if you were to lose you lives by it , and hold fast old errors , while you cry out against new ones . scarce a difference can arise among the ministers of the gospel , but you will fetch your own death from it . and you will not hear , or at least not obey the unquestionable doctrine of any thing that jumps not with your conceits : one will not hear a minister , because he readeth his sermon : and another will not hear him , because he doth not read them . one will not hear him , because he saith the lords prayer : and another will not hear him , because he doth not use it . one will not hear them that are for episcopacy : and another will not hear them that are against it . and thus i might shew it you in many other cases , how you turn all that comes near you to your own destruction , so clear is it that the ungodly are self-destroyers , and that their perdition is of themselves . me thinks , now upon the consideration of what is said , and the review of your own waies , you should bethink you what you have done , and be ashamed and deeply humbled to remember it . if you be not , i pray you consider these following truths . . to be your own destroyers , is to sin against the deepest principle in your natures , even the principle of self preservation . every thing naturally desireth or inclineth to its own felicity , well-fare or perfection . and will you set your selves to your own destruction ? when you are commanded to love your neighbours as your selves , it is supposed that you naturally love your selves . but if you love your neighbours no better then your selves , it seems you would have all the world be damned . . how extreamly do you cross your own intentions ! i know you intend not your own damnation , even when you are procuring it ; you think you are but doing good to your selves , by gratifying the desires of your flesh . but alas , it is but as a draught of cold water in a burning feaver , or as the scratching of an itching wild-fire , which increaseth the disease and pain . if indeed you would have pleasure , or profit , or honour , seek them where they are to be found , and do not hunt after them in the way to hell . . what pitty is it , that you should do that against your selves , which none else in earth or hell can do ! if all the world were combined against you , or all the devils in hell were combined against you , they could not destroy you without your selves , nor make you sin but by your own consent . and will you do that against your selves which no one else can do ? you have hateful thoughts of the devil , because he is your enemy , and endeavoureth your destruction . and will you be worse then devils to your selves ? why thus it is with you , if you had hearts to understand it : when you run into sin , and run from godliness , and refuse to turn at the call of god , you do more against your own souls , then men or devils could do besides . and if you should set your selves , and bend your wits to do your selves the greatest mischief , you could not devise to do a greater . . you are false to the trust that god hath reposed in you . he hath much entrusted you with your own salvation : and will you betray your trust ? he hath set you with all diligence to keep your hearts : and is this the keeping of them ? prov. . . . you do even forbid all others to pitty you , when you will have no pitty on your selves : if you cry to god in the time of your calamity , for mercy , mercy ; what can you expect , but that he should thrust you away , and say , [ nay thou wouldst not have mercy on thy self : who brought this upon thee but thy own wilfulness ? ] and if your brethren see you everlastingly in misery , how shall they pitty you that were your own destroyers , and would not be disswaded ? . it will everlastingly make you your own tormenters in hell to think on it , that you brought your selves wilfully to that misery . o what a griping thought it will be for ever to think with your selves , [ that this was your own doing ! that you were warned of this day , and warned again , but it would not do . that you wilfully sinned ; and wilfully turned away from god : that you had time as well as others , but you abused it : you had teachers as well as others , but you refused their instructions : you had holy examples , but you did not imitate them : you were offered christ , and grace , and glory , as well as others ; but you had more mind of your fleshly pleasures : you had a price in your hands , but you had not an heart to lay it out , proverbs . . can it choose but torment you to think of this your present folly ? o that your eyes were opened to see what you have done in the wilful wronging of your own souls ! and that you better understood those words of god , pro. , , , , . hear instruction and be wise , and refuse it not : blessed is the man that heareth me , watching daily at my gates , waiting at the posts of my doors : for who so findeth me , findeth life , and shall obtain the favour of the lord. but he that sinneth against me , wrongeth his own soul : all they that hate me , love death . ] and now i am come to the conclusion of this work ; my heart is troubled to think how i shall leave you ; lest after this the flesh should still deceive you , and the world and the devil should keep you asleep , and i should leave you as i find you , till you awake in hell ; though in care of your poor souls , i am affraid of this , as knowing the obstinacy of a carnal heart , yet i can say with the prophet ieremy , . . [ i have not desired the woful day , the lord knoweth . ] i have not with iames and iohn desired that fire might come from heaven to consume them that refused jesus christ , luke . . but it is the preventing of the eternal fire that i have been all this while endeavouring : and o that it had been a needless work ! that god and conscience might have been as willing to spare me this labour , as some of you could have been . dear friends ! i am so loth you should lie in everlasting fire , and be shut out of heaven , if it be possible to prevent it , that i shall once more ask you , what do you now resolve ? will you turn or die ? i look upon you as a physitian on his patient in a dangerous disease : that saith to him [ though you are far gone , take this medicine , and forbear but these few things that are hurtful to you , and i dare warrant your life ; but if you will not do this , you are but a dead man. ] what would you think of such a man , if the physitian and all the friends he hath cannot perswade him to take one medicine to save his life , or to forbear one or two poysonous things that would kill him ? this is your case . as far as you are gone in sin , do but now turn and come to christ , and take his remedies , and your souls shall live . cast up your deadly sins by repentance , and return not to the poysonous vomit any more , and you shall do well . but yet if it were your bodies that we had to deal with , we might partly know what to do for you , though you would not consent . you might be held or bound , while the medicine were poured down your throats , and hurtful things might be kept from you . but about your souls it cannot so so , we cannot convert you against your wills . there is no carrying mad men to heaven in fetters . you may be condemned against your wills , because you sinned with your wills : but you cannot be saved against your wills . the wisdom of god hath thought meet to lay mens salvation or destruction exceeding much upon the choice of their own wills , that no man shall come to heaven , that chose not the way to heaven ; and no man shall come to hell , but shall be forced to say , i have the thing i chose : my own will did bring me hither . now if i could but get you to be willing , to be throughly , and resolvedly , and habitually willing , the work were more then half done . and alas , must we lose our friends , and must they lose their god , their happiness , their souls for want of this ? o god forbid ! it is a strange thing to me , that men are so inhuman● and stupid in the greatest matters that in lesser things are very civil and courteous , and good neighbours . for ought i know , i hav● the love of all , or almost all my neighbours , so far , that if i should send to ever a man in the town , or parish , or country , and request a reasonable courtesie of them , they would grant it me : and yet when i come to request of them the greatest matter in the world for themselves and not for me , i can have nothing of many of them but a patient hearing . i know not whether people think a man in the pulpit is in good sadness or not , and means as he speaks : for i think i have few neighbour , but if i were sitting familiarly with them , and telling them of what i have seen , or done , or known in ●he world , they would believe me , and regard what i say ; but when i tell thee from the infallible word of god , what they them●elves shall see and know in the world to come , they shew by their ●●●ves that they do either not beleve it , or not much regard it . if i met ever an one of them on the way , and told them , yonder is 〈◊〉 cole pit , or there 's a quick-sand , or there are thieves lie in wait for you ; i could perswade them to turn by : but when i tell them , that satan lyeth in wait for them , and that sin is poison to them , and that hell is not a matter to be jested with : they go on as if they did not hear me . truly neighbours , i am in as good earnest with you in the pulpit , as i am in any familiar discourse ; and if ever you will regard me , i beseech you let it be here . i think there is never a man of you all , but if my own soul lay at your wills , you would be willing to save it ( though ● cannot promise that you would leave your sin , for it . ) tell me ▪ thou drunkard , that art so crue● to me that speaks to thee , that thou wouldst not forbear a few cups of drink , if thou knewest it would save my soul from hell ? hadst thou rather i did burn there for ever then thou shouldst live soberly as other men do ? if so , may i not say , thou art an unmerciful monster , and not a man ? if i came hungry or naked to one of your doors , would you not part with more then a cup of drink to relieve me ? i am confident you would : if it were to save my life , i know you would ( some of you ) hazzard your own . and yet will you not be entreated to part with your sensual pleasures for your own salvation ? wouldst thou forbear an hundred cups of drink man , to save my life if it were in thy power , and wilt thou not do it to save thy own soul ? i profess to you sirs , i am as hearty a beggar with you this day for the saving of your own souls , as i would be for my own supply if i were forced to come a begging to your doors . and therefore if you would hear me then , hear me now . if you would pitty me then , be intreated now to pitty your selves . i do again beseech you , as if it were on my bended knees , that you would hearken to your redeemer , and turn that you may live . all you that have lived in ignorance , and carelesness , and presumption to this day : all you that have been drowned in the cares of the world , and have no mind of god and eternal glory : all you that are enslaved to your fleshly desires of meats and drinks , and sports , and lusts : and all you that know not the necessity of holiness , and never were acquainted with the sanctifying work of the holy ghost upon your souls ; that never embraced your blessed redeemer by a lively faith , and admiring and thankfu● apprehensions of his love , and that never felt an higher estimation of god and heaven , and an hear●ier love to them then to your fleshly prosperity and the things below . i earnestly beseech you not only for my sake , but for the lords sake , and for your souls sakes , that you go not on one day longer in your former condition , but look about you , and cry to god for converting grace , that you may be made new creatures , and may escape the plagues that are a little before you . and if ever you will do any thing for me , grant me this request , to turn from your evil waies and live . deny me any thing that ever i shall ask you for my self , if you will but grant me this . and if you deny me this , i care not for any thing else that you would grant me . nay as ever you will do any thing at the request of the lord that made you and redeemed you , deny him not this : for if you deny him this , he cares for nothing that you shall grant him . as ever you would have him hear your prayers , and grant your requests , and do for you at the hour of death and day of judgement , or in any of your extremities , deny not his request now in the day of your prosperity . oh sirs , believe it , death and judgement , and heaven and hell are other matters when you come near them , then they seem to carnal eyes afar off . then you would hear such a message as i bring you with more awakened regardful hearts . well , though i cannot hope so well of all , will hope that some of you are by this time purposing to turn and live ; and that you are ready to ask me , as the jews did peter , acts . . when they were pricked in their hearts , & said , men and brethren , what shall we do ? how might we come to be truly converted ? we are willing , if we did but know our duty . god forbid that we should choose destruction , by refusing conversion , as hitherto we have done . ] if these be the thoughts and purposes of your hearts , i say of you as god did of a promising people , deut. . , . [ they have well said , all that they have spoken ; o that there were such an heart in them that they would fear me and keep all my commandements alwaies ! ] your purposes are good : o that there be but an heart in you to perform these purposes ! and in hope hereof i shall gladly give you direction what to do , and that but briefly , that you may the easier remember it for your practice . direction i. if you would be converted and saved , labour to understand the necessity and true nature of conversion : for what , and from what , and to what , and by what it is that you must turn . consider in what a lamentable condition you are till the hour of your conversion , that you may see it is not a state to be rested in . you are under the guilt of all the sins that ever you committed ; and under the wrath of god , and the curse of his law ; you are bondslaves to the devil , and daily imployed in his work , against the lord , your selves , and others : you are spiritually dead and deformed , as being void of the holy life , and nature , and image , of the lord. you are unfit for any holy work and do nothing that is truly pleasing unto god. you are without any promise or assurance of his p●otection : and live in continual danger of his justice , not knowing what hour you may be snatcht away to hell , and most certain to be damned if you die in that condition . and nothing short of conversion can prevent it . what ever civilities , or amendments , or vertues are short of true conversion , will never procure the saving of your souls . keep the true sense of this natural misery , and so of the necessity of conversion on your hearts . and then you must understand what it is to be converted : it is to have a new heart or disposition , and a new conversation . quest. . for what must you turn ? answ. for these ends following , which you may attain : . you shall immediately be made living members of christ , and have interest in him , and be renewed a●ter the image of god , and be adorned with all his graces , and quickned with a new and heavenly life , and lived from the tyrannie of satan , and the dominion of sin , and be justified from the curse of the law , and have the pardon of all the sins of your whole lives , and be accepted of god , and made his sons , and have liberty with boldness to call him father , and go to him by prayer in all your needs , with a promise of acceptance ; you shall have the holy ghost to dwell in you ▪ to s●nctifie and guide you : you shall have part in the brother-hood , communion and prayers of the saints : you shall be fitted for gods service , and be freed from the dominion of sin , and be usefull and a blessing to the place where you live ; and shall have the promise of this life , and that which is to come . you shall want nothing that is truly good for you , and your necessary afflictions you shall be enabled to bear ; you may have some taste of communion with god in the spirit , especially in all holy ordinances , where god prepareth a feast for your souls ; shall be heirs of heaven while you live on earth , and may for-see by faith the everlasting glory , and so may live and die in peace ; and you will never be so low , but your happiness will be incomparably greater then your misery . how precious is every one of these blessings , which i do but briefly name , and which in this life you may receive ! and then . at death your souls shall go to christ , and at the day of judgement both soul and body shall be justifyed and glorified , and enter into your masters joy : where your happiness will consist in these particulars . . you shall be perfected your selves : your mortal bodies shall be made immortal , and the corruptible shall put on incorruption ; you shall no more be hungry , or thirsty , or weary , or sick : nor shall you need to fear either shame , or sorrow , or death , or hell . your souls shall be perfectly freed from sin , and perfectly fitted for the knowledge , and love , and praises of the lord. . your imployment shall be to behold your glorified redeemer , with all your holy fellow . citizens of heaven : and to see the glory of the most blessed god , and to love him perfectly , and be beloved by him , and to praise him everlastingly . . your glory will contribute to the glory of the new jerusalem , the city of the living god , which is more then to have a private felicity to your selves . . your glory will contribute to the glorifying of your redeemer , who will everlastingly be magnified and pleased in you that are the travail of his soul : and this is more then the glorifying of your selves . . and the eternal majesty , the living god , will be glorified in your glory : both as he is magnified by your praises , and as he communicateth of his glory and goodness to you , and as he is plea●ed in you , and in the accomplishment of his glorious works , in the glory of the ●ew jerusalem , and of his son. all this the poo●est beggar of you that is converted , shall certainly and e●●l●sly enjoy . . you see for what you must turn : next you must understand , from what you must turn : a●d that is , ( in a word ) from your carnal self , which is the end of all the unconverted . f●om the flesh that would be pleased before god , and would still be enticing you thereto . from the world , that is the bait : and from the devil , that is the angler for souls and the deceiver . and so from all known and wilfull sin . . next you must know to what you must turn : and that is , to god as your end. to christ as the way to the father : to holiness as the way appointed you by christ : and so to the use of all the helps and means of grace afforded you by the lord. . lastly , you must know by what you must turn . and that is , by christ as the only redeemer , and intercessor : and by the holy ghost as the sanctifier : and by the word as his instrument or means : and by faith and repentance as the means and duties on your part to be performed . all this is of necessity . direction ii. if you will be converted and saved , be much in secret serious consideration . inconsiderateness undoes the world . withdraw your selves oft into retired secrecy , and there bethink you of the end why you were made , of the life you have lived , the time you have lost , the sin you have committed : of the love , and sufferings , and fulness of christ ; of the danger you are in ; of the nearness of death and judgement ; and of the certainty and excellency of the joys of heaven ; and of the certainty and terrour of the torments of hell ; and the eternity of both : and of the necessity of conversion and an holy life . steep your hearts in such considerations as these . direction iii. if you will be converted and saved , attend upon the word of god , which is the ordinary means . read the scripture , or hear it read , and other holy writings that do apply it constantly : attend on the publike preaching of the word . as god will lighten the world by the sun , and not by himself alone without it : so will he convert and save men by his ministers , who are the lights of the world , acts . , . mat. . . when he hath miraculously humbled paul , he sendeth him to ananias , acts . . and when he ha●h sent an angel to ●o●nelius , it is but to bid him send for peter , who must tell him what he is to believe and do . direction iv. betake your self to god in a course of earnest consta●t prayer : confess and lament your former lives , and beg his grace to illuminate and convert you . beseech him to pardon what is past , and to give you his spirit , and change your hearts and lives , and lead you in his waies , and save you from temptations . and ply this work daily and be not weary of it . direction v. presently give over your known and wil●ul sins . make a st●nd and go that way no further . be drunk no more : but avoid the place and occasion of it . cast away your lusts and sinful pleasures with detestation . curse , and swear , and rail no more : and if you have wronged any , restore , as zacheus did . if you will commit again your old sins , what blessing can you expect on the means for your conversion ? direction vi. presently , if possible , change your company , if it have hitherto been bad . not by forsaking your necessary relations , but your unnecessary sinful companions ; and joyn your selves with those that fear the lord , and enquire of them the way to heaven , acts . , . psal. . . direction vii . deliver up your selves to the lord iesus as the physitian of your souls ; that he may pardon you by his blood , and sanctifie you by his spirit , by his word and ministers , the instruments of the spirit . he is the way , the truth and the life ; there is no coming to the father but by him , iohn . . nor is there any other name under heaven , by which you can be saved , acts . . study therefore his person and natures , and what he hath done and suffered for you ; and what he is to you : and what he will be , and how he is fitted to the full supply of all your necessities . direction . viii . if you mean indeed to turn and live , do it speedily , without delay . if you be not willing to turn to day , you be not willing to do it at all . remember , you are all this while in your blood : under the guilt of many thousand sins , and under gods wrath , and you stand at the very brink of hell ; there is but a step between you and death . and this is not a case for a man that is well in his wits to be quiet in . up therefore presently and fly as for your lives : as you would be gone out of your house if it were all on fire over your head . o if you did but know what continual danger you live in , and what daily unspeakable loss you do sustain , and wha● a safer and sweeter life you might live , you would not stand tr●fl●ng , but presently turn . multitudes miscarry that wilful●y de●ay when they are convinced that it must be done . your lives are short and uncertain : and what a case are you in if you die before you throu●hly turn ! you have staid too long already : and wronged god too long ; sin getteth strength and rooting while you delay . your conversion will grow more hard and doubtful . you have much to do ; and therefore put not all off to the last , lest god forsake you , and give you up to your selves , and then you are undone for ever . direction ix . if you will turn and live , do it unreservedly , absolutely and universally think not to capitulate with christ , and devide your heart betwixt him and the world ; and to part with some sins , and keep the rest ; and to let go that which your flesh can spare . this is but self-deluding : you must in heart and resolution forsake all that you have , or else you cannot be his disciples , luke . , . if you will not take god and heaven for your portion ▪ and lay all below at the feet of christ , but you must needs also have your good things here , and have an earthly portion , and god and glory is not enough for you ; it is in vain to dream of salvation on these terms : for it will not be . if you seem never so religious , if yet it be but a carn●l religiousness , and the fleshes prosperity , or pleasure , or safety be still ex●epted in your devotedness to god , this is as certain a way to death as open prophaness , though it be more plausible . direction x. if you will turn and live , do it resolvedly , and stand not still deliberating , as if it were a doubtful case . stand not wavering as if you were yet uncertain , whether god or the flesh be the better master : or whether heaven or hell be the better end ; or whether sin or holiness be the better way . but away with your former lusts , and presently , habitually , fixedly resolve : be not one day of one mind , and the next of another ; but be at a point with all the world , and resolvedly give up your selves and all you have to god. now while you are reading or hearing this resolve . before you sleep another night resolve . before you stir from the place resolve . before satan have time to take you off , resolve . you never turn indeed till you do resolve ; and that with a firm unchangeable resolution . so much for the directions . and now i have done my part in this work , that you may turn at the call of god and live. what will become of it , i cannot tell . i have cast the seed at gods command ; but it is not in my power to give the increase . i can go no further with my message : i cannot bring it to your hearts , not make it work . i cannot do your parts for your , to entertain it and consider of it nor i cannot do gods part , by opening your heart● to cause you to entertain it : nor can i shew you heaven or hell to your eye-sight , nor give you new and tender hearts . if i knew what more to do for your conversion , i hope i should do it but 〈◊〉 thou that art the gracious father of spirits , that hast sworn th●n delightest not in the death of the wicked , but rather that they turn and live , deny not thy blessi●g to the●e perswasions and directions ; and suffer not thine enemies to triumph in thy sight ; and the great deceiver of souls , to prevail against the son , thy spirit , and thy word . o pitty poor vnconverted sinners , that have not hearts to pitty or help themselves . command the blind to see , and the deaf to hear , and the dead to live : and let not sin and death be able to resist thee . awaken the secure ; resolve the u●resolved ; confirm the wavering : and let the eyes of sinners that read these lines , be next employed in weeping over their sins ; and bring them to themselves and to thy son , before their sin have brought them to perdition . if th●u say but the word , these poor endeavours shall prosper to the winning of many a soul to their everlasting ioy , and thine everlasting glory , amen . finitur , . decemb. . notes, typically marginal, from the original text notes for div a -e mr. r. rowly of s●rew bury upon a●ham-bridge . directions and perswasions to a sound conversion for prevention of that deceit and damnation of souls, and of those scandals, heresies, and desperate apostasies that are the consequents of a counterfeit, or superficial change / by richard baxter. baxter, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) directions and perswasions to a sound conversion for prevention of that deceit and damnation of souls, and of those scandals, heresies, and desperate apostasies that are the consequents of a counterfeit, or superficial change / by richard baxter. baxter, richard, - . [ ], p. printed by a.m. for nevil simmons, bookseller in kederminster, and are to be sold by him there, and by n. ekins ..., london : . errata: p. 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consequents of a counterfeit , or superficial change. by richard baxter . london , printed by a. m. for nevil simmons book-seller in kederminster , and are to be sold by him there , and by n. ekins , at the gun in pauls church-yard , . the preface . it is weight so unconceivable , that dependeth on the soundness of our conversion and sanctification , that our care and diligence cannot be too great to make it sure . as the professed atheist , heathens , and infidels without ; so the self-deceiving hypocrites within the church , do wilfully cast away themselves for ever , by neglecting such a business of everlasting consequence ; when they have time , and warnings , and assistance to dispatch it . multitudes live like bruits or atheists , forgetting that they are born in sinne and misery , and setled in it by wilfull custom , and must be converted or condemned . these know not ( many of them ) what need they have of a conversion , nor what conversion or sanctification is . and some that have been preachers of the gospel , have been so lamentably ignorant in so great a matter , that they have perswaded the poor deluded people , that it is only the gross and haynous sinners , that need conversion ; branding them with the name of puritans , that will not take a dead profession joyned with civility , for true sanctification ; and promise salvation to those , that christ hath with many asseverations professed , shall not enter into the kingdom of god. others that confess that a through sanctification is a necessary thing , do delude their souls with something that is like it . hence is the misery and dishonour of the church . holiness it self is disgraced , by the sins of them that are unholy , because they pretend to that which they have not . hence it is , that we have thousands , that call themselves christians , that live a worldly , fleshly life , and some of them hating the way of godliness , and yet think they are converted , because they are sorry when they have sinned , and wish when it is past that they had not done it , and cry god mercy for it , and confess that they are sinners ; and this they take for true repentance : when sinne was never mortified in their souls , nor their hearts ever brought to hate it , and forsake it : but when they have had the profit and pleasure of sinne , they are sorry for the danger , but never regenerate and made new creatures , by the spirit of christ. hence also it is , that we have such abundance of meer opinionists , that take themselves for religious people . because they have changed their opinions , and their parties , and can prate contentiously against those that are not of their mind , and joyn themselves with those that seem to be the strictest , they take themselves to be truly sanctified ! and this makes such gadding from one opinion to another , and such censuring , reviling , and divisions upon that account , because their religion is most in their opinions , and hath not mortified their carnal , selfish inclinations and passions , nor brought them to a holy , heavenly mind . hence also it is that we have so many sensual , scandalous professours , that seem to be religious , but bridle not their tongues , their appetites , or their lusts , but are railers , or backbiters , or tipplers , or gluttons , or filthy and lascivious , or some way scandalous to their holy profession ; because they are strangers to a through-conversion , but take up with the counterfeit of a superficial change . hence also we have so many worldlings , that think themselves religious men ; that make christ but a servant to their worldly interest , and seek heaven but for a reserve , when earth forsakes them , and have something in this world that is so dear to them , that they cannot forsake it for the hopes of glory ; but give up themselves to christ , with secret exceptions and reserves , for their prosperity in the world : and all , because they never knew a sound conversion , which should have rooted out of their hearts this worldly interest , and delivered them up entirely , and absolutely to christ. hence also it is that we have so few professours , that can lay by their pride , and bear disesteem or injury , and love their enemies , and bless them that curse them , yea , or love their godly friends that cross them , or dishonour them . and so few that can deny themselves , in their honour , or any considerable thing , for the sake of christ , and in obedience , and conformity to his will. and all because they never had that saving change , that takes down self , and sets up christ , as soveraigne in the soul. and hence also it is that we have in this age so many dreadful instances of apostasie : so many reproaching the scripture , that once they thought had converted them , and the way of holiness , that once they did profess ; and denying the lord himself that bought them ; and all because they formerly took up , with a superficial counterfeit conversion . o how commonly , and how lamentably doth this misery appear among professours in their unsavoury discourse , their strife and envy , on religious pretenses , their dead formality , their passionate divisions , or their selfish , proud , and earthly minds ! a through conversion would have cured all this , at least as to the dominion of it . having therefore in my call to the unconverted , endeavoured to awaken careless souls , and perswade the obstinate to turn and live , i have here spoken to them that seem to be about the work , and given them some directions and perswasions , to prevent their perishing in the birth , and so to prevent that hypocrisie , which else they are like to be formed into , and the deceit of their hearts , the errour of their lives , and the misery at their death , which is like to follow . that they live not as those that flatter god with their mouth , and lie unto him with their tongues , because their heart is not right with him , neither are they stedfast in his covenant , psal. . , lest denying deep entertainment , and rooting to the seed of life , or choaking it by the radicated predominant love , and cares of the world , they wither when the heat of persecution shall break forth , matth. . , , . and lest building on the sands , they fall when the winds and storms arise , and their fall be great , matth. . , . and so they go out from us , that they may be made manifest that they were not of us : for if they had been of us , they would no doubt have continued with us , joh. . . look therefore to this great important business , and give all diligence to make your calling and election sure , pet. . . and trust not your hearts too easily , or too confidently . but turn to the lord with all your hearts , ( joel . . ) cleave to him resolvedly , or with purpose of heart , ( acts . . ) and see that you sell all , and buy the pearl , ( matth. . . ) and stick not at the price , but absolutely resign your selves to christ , and turn to him , as zacheus and other primitive converts did , surrendering all that you have unto his will ( luke . , . ) leave not any root of bitterness behind ; make no exceptions , or reserves : but deny yonr selves ; forsake all ; and follow him that hath led you this self-denying way ; aud trust to his blood , and merits , and promise , for a treasure in heaven , and then you are his disciples , and true christians indeed , luke . . luke . , . reader , if thou heartily make this covenant and keep it , thou shalt find that christ will not deceive thee , when the world deceiveth them that chose it , in their greatest extremity . but if thou draw back , and think these terms too hard , remember that everlasting life was offered thee , and remember why and for what thou didst reject it . and if in this life-time , thou wilt have thy good things , expect to be tormented , when the believing , self-denying souls are comforted , luke . . may . . r. b. the contents . considerations to provoke men to take heed of sticking in a half-conversion . pag. direct . . labour for a right understanding of the true nature of christianity , and meaning of the gospel that must convert . direct . . when you understand that which you are called to , search the scripture , and see whether it be so . direct . . be much in the serious consideration of the truths which you understand and believe . seven things to be considered . the manner of this consideration . twelve motives to consideration . direct . . see that the work of humiliation be throughly done , and break not away from the spirit of contrition before he have done with you : and yet see that you mistake not the nature and ends of the work , and that you drive it not on further then god requireth . preparatory humiliation what . ibid. sound humiliation how known . &c. the ends and vse of humiliation . mistakes about humiliation to be avoided . whether it be possible to be too much humbled . how to know when sorrow should be restrained . and when sorrow must be encreased . motives for submission to a through-humiliation . direct . . close with the lord jesus understandingly , heartily and entirely , as he is revealed and offered in the gospel . what must be understood of the person of christ. the ends of redemption , to be understood . the demonstrations of the glory of god in christ , and to whom . what are the works of redemption that christ hath done . the benefits by christ procured . the general benefits . the benefits proper to believers . the several termes on which the several benefits are conveyed . the certainty of all this . how christ must be received heartily and with the will. christ must be entirely received , and how . direct . . see that the flesh be throughly mortified , and your hearts taken off the pleasures , profits and honours of the world , and think not of reconciling god and the world , as if you might secure your interest in both . direct . . be sure that you make an absolute resignation of your selves and all that you have to god. direct . . see that you mistake not a meer change of your opinions , and profession and behaviour , for a saving change . the markes by which a sound conversion may be known from a meer opinionative change . directions to get beyond an opinionative conversion . direct . . acquaint your souls by faith with the glory of the everlasting kingdome , and see that you take it for your portion , and your end , and from thence let the rest of your actions be animated . wherein this blessedness doth consist . direct . . rest not , and count not your selvs converted , till god and holiness have your very love , desire and delight : and take it not for a saving change , when you had rather live a worldly and ungodly life , if it were not for the fears of punishment . direct . . if you would not have the work miscarry , turn then this present day and hour without any more delay : where fifty considerations are given to shame men out of their delayes . direct . . stop not in weak and wavering purposes , and faint attempts : but see that you be groundedly , unreservedly , and fi mly , ( or habitually ) resolved . what resolution is , and by what deliberations it is caused . the preparatory c●mmon acts , and the speciall acts : illumination , and the wills determination how wrought . &c. the unresolved are unconverted . what resolution it is that is necessary . twenty motives to resolution hinderances of resolution . two directions for prosecuting resolution , that it may hold . the conclusion . errata . page . l. . for you r. the. p. . l. . r. it a. p. . l. . r. as if it . p. . l. . for mal. r. math. p. . l. . for your r. our . p. . l. . for say r. lay . p. . l. . blot out and. p. . l. . r. portends . p. . l. . r. this be ? p. . l. . for confesseth r. consenteth . p. . l. . for work r. worth . p. . l. . blot out that . p. . l. . for reproachers r. reprovers . p . l. . for the r. then . p. . l. . for you r. your . p. . l. . for so r. to . p . l. . for judas r. judges with a. p. . l. , . for your selves r. yours . l. . r. veine . l. . for once r. over . p. . l. . r. you are . p. . l. . for begin a r. beginning . p. . l. . dele . hath . p. . l. . for premises r. praises . p. . l. . dele purpose . p. . l. . for of r. so . p. . l. . for manage r. marriage . p. . l. . for discern r deserve . p. . l. . for charging r. changing . p. . l. . r. you . p. . l. . for sanctification r. satisfaction . p. . l. . dele to . p. . l. . for or r. our . p. . l. . r. pure , and. p. . l. . dele i. p. . l. . r. it , it is . p. . l. . and. . r. opinionative . p. . l. . r. life and. l. . for is r. it . p. . l. . r. party . p. . l. . for to r. made . p. . l. . for . r. . p. . l. . r. learn. p. . l. . for the r. that . p. . l. . for any r. and. p. . l. . r. till then . p. . l. . . for handfull r. housefull . p. . l. . for offer r. office . p. . l. . r. so i. p. . l. . for mystery r. misery . directions to sinners that are purposed to turn , and are under the work of conversion ; that it miscarry not . the first and greatest matter in the seeking after the salvation of our souls , is to be sure that we lay the foundation well , and that the work of conversion be throughly wrought . to this end i have already used many perswasions with you unconverted to return , as thinking all further directions vain , till we have perswaded men to a consent and willingness to practice them . and in the end of that discourse , i added a few directions for the use of such as are willing to be converted . but because i know that this is a matter of exceeding consequence , i dare not thus leave it , before i have added some further directions , to prevent the miscarrying of this work where it is begun . and least i should lose my labour , through the unpreparedness of the reader ; i shall first give you some preparing considerations , which may awaken you to the practice of the directions which i shall give you . consider first , that half-conversions are the undoing of many thousand souls . if you are but like agrippa , act. . . almost perswaded to be christians , you will be but almost saved . many a thousand that are now past help , have had the word come near them , and cast them into a fear , and make some stirre and trouble in their souls , awakening their consciences , and forcing them to some good purposes and promises ; `yea , and bringing them to the performance of a half-reformation ; but this is not it that will serve your turn . many have been so much changed , as not to be farre from the kingdom of god , that yet came short of it , mark. . . there is no promise in scripture that you shall be pardoned if you almost repent and believe ; or be saved , if you be almost sanctified and obedient : but on the contrary the lord hath plainly resolved , that you must turn or die , though you almost turn : and repent , or perish though you almost repent : and that you shall not enter into the kingdom of heaven , without conversion and a new birth , though you come never so near it . god hath resolved upon the termes of your salvation : and it is in vain to hope for salvation upon any other termes . god will not change nor come down to your termes ; it is you that must change and come quite over to his termes , or you are lost for ever . if you come never so near them , you are but lost men if you come not up to them . the lord well knew what he did , when he made his covenant and law , and he imposed nothing on the sonnes of men , but what his infinite wisdom told him , it was fit for him to impose : and he will not now compound with sinners , and take less then he requireth ; that is , less then the preheminency in their hearts ; nor will he ever come down to any lower termes with you , then those which he propoundeth to you in his gospel . and therefore poor sinners as you love your souls , do not stand dodging and halving with god ; but give up your selves entirely to him : and do not stop at the beginnings of a conversion , but go through with it , till you are become new creatures indeed , or you are undone when you have done all . a half unsound convert will as certainly perish as a drunkard or a whoremonger ; though his torment may not be so great . . consider also , that if you do not go through with the work when you are upon it , you may perhaps make it more difficult then it was before ever you medled with it , and make it a very doubtfull case whether ever it will be done . as it is with a wound or other sore ; if you tamper with it with salves that are not agreeable to it , or are disorderly applied ; or if you skin it over before it be searched to the bottom , it must be opened again , and will cost you double pain before it be cured . or as i have seen it with some that have had a bone broken , or out of joynt , and it hath been set amiss at first ; o what torments were the poor creatures fain to undergo , in having it broken or stretcht and set again ! which might have been spared , if it had been throughly done at first . so , if you will be shrinking , and drawing back , and favouring your flesh , and will not go to the quick , you will make your conversion much more difficult ; you must be brought to it again , and fetch your groanes yet deeper then before ; and weep over all your former teares : your doubts will be multiplied : your fears and sorrows will be encreased : and all will go sorer with you then at first . o what a case will you be in , when your sores must be lanced a second time , and your bones as it were broken again ! then you will wish you had gone through with it at the first . yea , perhaps you may put god to it to fetch you in by some sharpe affliction , and send out so boisterous and churlish a messenger to call you home , as may make you wish you had hearkened to a more gentle call : when the sheep will straggle , the dog must be sent to affright them home . many a foolish sinner makes light of the gentle invitations of grace , and they stand hovering between their sins and christ , and sometimes they have a mind to turn , and the next temptation they are off again , and then they come on again coldly and with half a heart ; and thus they stand trifling with the god of heaven , till he is fain to take another course with them , and resolves to use some sharper means : and when he layeth them under his rod , and they can neither fly from him , nor resist him , but see that their lives and souls are at his mercy , then they begin to look about them , and see their folly and change their minds . you can tarry , and delay , and dally with the dreadfull god , in the time of your prosperity , and we may ask you over and over whether you will turn , before we can have a hearty answer : but what will you do when god shall begin to frown , and when he takes you in hand by his unresistible power , and le ts loose upon you the terrours of his wrath ? will you then make as light of his mercy as you do now ? have you not read dan. . . how small an apparition of his anger , did make a carouzing king look pale , and his joynts to tremble , in the midst of his jovialty ? a manasseth will bethink himself and come in when he is laid in irons , though he could set light by god before , chron. . . if jonah will runne away from god , he can send a boisterous messenger to arrest him , and cast him as it were into the belly of hell , and make him cry for mercy to him that he disobeyed . so , if you will stand trifling with god , and will not by fair meanes be perswaded to yeeld and come away , you may shortly look to hear from him in another manner : for he hath a voice that will make the proudest face look pale , and the stubbornest heart that is to tremble . if an idle stubborn child will not learn nor be ruled , the master or parent will teach him with the rod , and give him a lash , and ask him , will you yet learn ? and another lash and ask him , what say you now , will you yet obey ? so will god do by you , if he love you , and mean to save you : when he hath taken away your wealth , your friends , your children , will you then hearken to him , or will you not ? when you lie groaning on your couch , and all your parts are overwhelmed with paines , and death begins to lay hands upon you , and bids you now come and answer for your rebellions and delayes before the living god , what will you do then ? will you turn or not ? o the lamentable folly of sinners , that put themselves to so much sorrow , and create calamity for themselves ! when sickness comes , and death draws near , you beg , and cry , and groan , and promise : when you feele the rod , what christians will you then be ? and why not without so much adoe ? you then think god deales somewhat hardly with you : and why will you not turn then by gentler means ? you might spare your selves much of this misery if you would ; and you will not . is it a seemly thing for a man to be driven to heaven by scourges ? is god so bad a master , and heaven so bad a place , that you will not turn to them , and mind them , and seek them , till there be no remedy , and you are as it were driven to it against your wills ? is the world such an inheritance , and sinne so good a thing , and the flesh or devil so good a master , that you will not leave them till you are whipt away ? what a shamefull unreasonable course is this ? well sirs , the case is plain before you . turn you must at one time or other , or be the firebrands of hell. and seeing it is a thing that must be done , were it not best for you to take the easiest and the surest way to do it ? why this is the easiest and the surest way ; even to strike while the iron is hot , before it coole again ; and to go through with it when god doth move you and perswade you ; if you love your flesh it self , do not put him to take up the rod , and fetch you home by stripes and terrours . but that 's not the worst : for it will sorely hazard the work it self , and consequently your salvation , if you do not go through with it , at the first attempt . i know there is many a one that hath been converted and saved , after many purposes and promises and half-conversions . but yet i must tell you , that this is a very dangerous course . for you do not know when you grieve the spirit of grace , and set so light by mercy when it is offered you , whether that spirit may not utterly forsake you , and leave you to your own ungodly wills , and let you take your lusts and pleasures , and say , [ let this wretch be filthy still : let him keep his drunkenness , his companions , his worldliness , and the curse of god with them , till he have tried what it is that they will do for him : let him follow his own conceits , and the pride and obstinacy of his own heart , till he find whether they will bring him : let him serve the flesh and the world , till he understand whether god or they be the better master . seeing he will not be wise on earth , let him learn in hell , and let torments teach him , seeing mercy might not teach him . ] o poor soul ! what a case art thou in , if this should once be the resolution of god ? moreover , you may easily know that the longer you stay , the more leasure you give the devil to assault you , and to try one way when he cannot prevail by another , and to strengthen his temptations : like a foolish souldier , that will stand still to be shot at , rather then assault the enemy . and the longer you delay , the more your sin gets strength and rooting . if you cannot bend a twig , how wil you be able to bend it when it is a tree ? if you cannot pluck up a tender plant , are you likely to pluck up a sturdy oak . custom gives strength and root to vices . a blackmoor may as well change his skin , or a leopard his spots , as those that are accustomed to do evil , can learn to do well , jer. . . if you stick at conversion as a difficult matter to day , it will be more difficult to morrow , or the next moneth , and the next year , then it is now . yea , the very resistance of the spirit doth harden the heart , and the delayes and triflings of the soul , do bring it to an insensibility , and boldness in sinne , and drive away the fear of god from the heart . now it may be you are somewhat awakened , and begin to see that you must turn or die : but if you trifle and delay , this light may be gone , and leave you in greater darkness then before : and the voice that now awakeneth you may be silent , and leave you to fall asleep again . moreover , you know that you are uncertain of the continuance of the gospel . you know not whether you shall have such lively serious preachers , as you have now : nor you know not whether you shall have such godly neighbours , and company to encourage you , and help you in the work . god will remove them one after another to himself , and then you will have fewer prayers for you , and fewer warnings , and good examples , and perhaps be left wholly to the company of deceived ungodly fools , that will do nothing but hinder and discourage you from conversion . and you are not sure that religion will continue in that reputation , as now it is in . the times may turn , before you turn : and godliness may become a scorn again , and it may be a matter of suffering , and may cost you your lives to live as the servants of christ must do . and therefore if you stop at it now as a difficult thing , when you have all the helps and encouragements that you can expect , and the way to heaven is made so fair ; and when magistrates , and ministers , and neighbours , are ready to encourage and help you ; what will you do in times of persecutions and discouragement ? if you cannot turn when you have all these helps and means , what will you do when they are taken from you ? if you cannot row with the stream , how will you row against it ? if you dare not set to sea , when you have wind , and tide , and sunshine ; what will you do in stormes and tempests , when all is against you ! o what would some of your forefathers have given to have seen the daies that you see ! how glad would many a thousand in other countries of the world be , to have but the helps to heaven that you have ? never look to have the way fairer and easier while you live . if you think heaven is offered you at too deer a rate now , you may even let it go , and try whether hell be better : for the next offer is like to be upon harder termes rather then easier . if you cannot now find in your hearts to turn and live a holy life ; what would you have done in the daies of the apostles , or antient christians ? and , what would you have done in spain or italy , where it would cost you your lives ? he that will not be converted now , but thinks the termes of grace too hard , is so impious a despiser of christ and heaven , that it is no wonder if god resolve that he shall never taste of the salvation that was offered him , luk . . moreover , you know upon what uncertainties you hold your lives , you have no assurance of them for an hour : but you are sure that they are passing away while you delay . and will you trifle then in a work that must be done ? what a case are you in , if death find you unconverted ? the heart of man is not able now to conceive the misery of your case . how dare you venture to live another day in an unconverted state , least death should find you so ? are you not afraid when you lie down at night , and afraid when you go out of your doors in the morning , least death surprize you before you are converted ? if you be not , it 's long of your deadness and presumption . and i would fain hear what it is that should thus stop you . what are you afraid of ? is god an enemy , that you are loath to come to him ? is the devil a friend that you are so loath to leave him ? is sinne a paradise ? is holiness a misery ? is it pleasanter life to love your money , or your lands , or your meat and drink , and lusts , then to love the most blessed god , the creatour of the world , the life of our souls , and our eternal felicity ? is it better to pamper a carcass that must shortly stink as the dung , then to provide for a living immortall soul ? whether do you think that earth or heaven will be the more glorious and durable felicity ? what is it sirs that you stick at , that you make so many delayes before you 'l turn ? is there any difficulty in the point ? do you think it a hard question whether you should turn or not ? why how can you be so blind ? do you stand pausing upon the business , as it were a doubt , whether god or the world were better , and whether sinne or holiness , christ or death , heaven or hell , were to be preferred ? i pray you consider ; can you reasonably think that conversion will do you any harm ? can it bring you into a worse condition then you are in ? sure you cannot fear such a thing : you are in your blood ; you are dead in sinne ; you are children of wrath , while you are unconverted : you are under the curse of the law of god ; you are the slaves of the devil , you are the heirs of hell , and under the guilt of all your sinnes ; your life is a continued rebellion against god ; you are employed every day in the destroying of your selves , in kindling the flames that must everlastingly torment you , and laying in fewell for the perpetuating of your misery ; and fighting against your friends that would deliver you , and unthankfully abusing christ and grace , and ministers , and friends that would save your souls . this is the condition that every one of you is in till you are converted . and can you fear least conversion would bring you into a worse condition then this ? sirs , these truths are sure and plain : and if yet you stick at it , your errour is so palpably gross , that unless you are mad men , i may be bold to say , it is a wilfull errour . and if you love to be deceived , and wilfully choose a lie , you must take that you get by it . . consider further , that half-conversions do often prove an occasion of deluding mens souls , and making them quiet in a miserable state , and so of keeping them from being converted to the last . if you had never done any thing in it , you would more easily be perswaded that your case is bad , and that there is still a necessity of your change . but when you have had some convictions , and troubles of mind , and fears and sorrows , and so have fallen into an outside partiall reformation , and now are perswaded that you are truly converted , when it is no such matter ; what a dangerous impediment to your conversion may this prove ? and all because you slubber over the work , and cut it off before it reacheth to sincerity , and strive against the workings of the spirit , and break away from your physic●in before he hath done the cure , and would not follow it on to the end . i know that a half-conversion , if it be known to be no more , is much better then none ; and doth often prepare men for a saving work . but when this half-conversion is taken to be a true and saving change , as ●oo commonly it is , it proves one of the greatest impediments of salvation . when ever christ shall afterwards knock at your door , you will not know him , as thinking that he dwells with you already . if you read any books that call on you to be converted , or hear any preachers that call on you to turn , you have this at hand to cousen your selves with , aud frustrate all : you 'l think , this is not spoken to me : for i am converted already . o how quietly do such poor deluded sinners , daily read and hear their own doom and misery ; and never once dream that they are the men that are meant , and therefore are never dismayed at the matter . this formeth you into a state of hypocrisie , and makes the course of your duties and your lives to be hypocriticall . if another man that knows himself to be still unconverted , do but read the threatnings of the word against such , or hear of the terrours of the lord from a minister , he may be brought to confess that this is his own case , and so to perceive the misery of his condition . but when such as you do read and hear these things , they never trouble you , for you think that they do not touch you : you are scripture-proof , and sermon-proof ; and all by the delusion of your half-conversion . o how zealously will such a man cry out against the sinnes of others ! and tell them of their misery , and perswade them to turn , and shew them the danger that is near them if they do not ; and in the mean time little thinks that this is his own case , and that he speaks all this against his own soul. how will such men applaud a sermon that drives at the conversion of a sinner , and that tels them their misery while they are unconverted ? o thinks he , this touched such and such : i am glad that such a man and such a man heard it : and he little thinks that it as nearly touched himself . how smoo●hly will he go on in any discourse aga●nst wicked unregenerate men , as david heard the parable of nathan , and it never once entreth into their thoughts that they speak all this against themselves ; till the judge shall tell them when it is too late , thou art the man. it will turn not only the stream of your thoughts into hypocrisie and self-deceit , but also the stream of your speeches to others ; yea , and the current of your prayers , and all the rest of your religious performances . when in confession , you should acknowledge and la●ent an unregenerate carnall state , you will only confess that you have the infirmities of the saints , and that you have this or that sinne , which yet you think is mortified . when you should importunately beg for renewing grace , you will beg only for strengthning grace , or assurance : when you should be labouring to break your hearts , you will be studying to heal them : and will be hearkning after present comforts , when you have more need of godly sorrow . it will fill your mouthes in prayer with pharisaicall thanksgivings for the mercies of regeneration , justification , adoption , sanctification , which you never received . little doth many a soul know what sanctification , and the feverall graces of the spirit are , that use to give god thanks for them : there 's many and many a one that must for ever be in hell , that were used in their prayers to give god thanks for their hopes of glory . and the common cause of all this deceit and misery is , that men do run from under the hands of their physician before he ever went to the bottom of their sore , and go away with a half-conversion , and so spend all the rest of their lives in a meer delusion , as verily thinking they are converted , when they are not . how confidently will such receive the lords supper , and thrust themselves into the communion of the saints , as if they had as good right as any to be there ? till the lord of the feast shall take them to task , and say , friend , how comest thou in hither , not having on a wedding garment ? and then they will be speechless , mat. . . how many false deceiving comforts , and perhaps even seeming raptures and assurance , may these have in themselves ; as verily thinking their case is good , when alas , they never yet laid the foundation ? yea , and it is to be observed , that satan is a friend to the comforts of this kind of men , and therefore will do all that he can to promote them . for he would willingly keep his garrison in peace , luk. . . and therefore he may possibly be a comforting spirit to them himself , and imitate the holy ghost the comforter of the saints : and it may be give them such raptures as seem higher then those which the spirit of holiness doth give . he envieth the saints their peace and comfort , because he foresees how durable they will prove : but he can be content that deluded hypocrites may have joy , because their comforts do not weaken but strengthen his kingdom within them , and he knows they are like to endure but for a while . and thus you may perceive , how hard it is to convert one of these half-converted men , that have strangled the new creature as it were in the birth , and that are fortified against all the means of grace , by a false conceit that they are sanctified already . see therefore that you make sure work , and take not up in the middle , and with halves , but take your present time , and give up your souls to a totall change . . consider ; if you take up short of a through conversion , you lose all your labour , and sufferings , and hopes , as to the matter of your salvation . and what pitty is it that so much should be lost ? alas , to see many of our hearers toucht at a sermon , and come to a minister and bewail their sinne , and seem to be humbled , and promise to be new men , and yet all this to be lost ; how sad a case is this to think of ? to see them leave their company and former course of life , and come among the professors of holiness , and all men take them for reall converts ; and yet all this to be lost , and their souls lost after all : how sad a case is this ? if you grow up to the greatest parts for outward duty , and be able to discourse , or pray , or preach , even to the admiration of the hea●ers ; yet if you do not ground this on a through conversion , all is but lost , as to your own salvation . if you keep up the highest strain of profession , and get the highest esteem in the church , so that others depend upon you as oracles ; yea , if the pope with all his infallibility should cannonize you for saints ; it were all but loss . if you should keep up the most confident perswasions of your salvation , and hope to go to heaven to the last hour of your lives ; it were all but lost if you build not all on a through conversion . yea , if you should be taken by persecutors for one of the party to which you joyn , and should suffer for the cause of religion among them ; all were but lost , without a sound conversion , cor. ▪ , , . it is a pittifull case to see some poor unsanctified souls , how they wander and change from one opinion to another , and from party to party , to find out that which they want within . they turn to this party first , and that party next , and then to another , and then think they are sure in the way to heaven : when they never throughly turned to god by jesus christ ; and therefore are certainly out of the way , whatever party it be that they joyn with . some go to the giddy sects that make the highest pretences to strictness : and some go to rome , because they think that there they shall have more company , and hear the deluding sound of vnity , vniversality , antiquity , succession , miracles and such like : and then they think they have hit the way . alas poor souls ! if god were but nearest and dearest to your hearts , and christ and his righteousnes exalted within you , and your soules unfeignedly turned from your sinnes , you would be in the certain way to heaven , in what countrey or company , or church soever you were ; supposing that you believe and do nothing there , which is inconsistent with this life of grace . ( though yet every christian should choose that particular society , if he can , where he may not only be saved , but most certainly saved , and find the greatest helpes and least hinderances , or else where he may do god the greatest service . ) but choose what company you will in all the world , the strictest , the most reformed , the most splendid in outward pompe and glory , or of whatever excellency else you can imagine , you will never be saved in it your selves , as long as your hearts are unconverted . i know the papists have found out many devices , by sacraments , and ceremonies , and the merits of the saints , to patch up the defect of a through conversion ; but all are meer delusions that pretend to such a thing . o then think of this poor sinner : hast thou gone so farre , and done so much , and shall all be lost , because thou wilt not follow it to the end ? hast thou groaned , and wept , and confessed and bemoaned thine own condition ? hast thou prayed , and read , and heard , and fasted , and changed thy company , and much of thy course of life ? and shall all this be lost , for want of going to the bottom , and making a through work of it ? what a loss will this be ? . consider also , what an admirable help and advantage it will be to you through the whole course of your lives , if the work of conversion be once throughly wrought . i will shew you this in some particulars . first , it will be an excellent help to your understandings , against the grosser errors of the world , and will stablish you in the truth much more then meer arguments can do : for you will be able to speak for the truth from feelling and experience : he that hath the law written both in his bible and in his heart , is likely to hold it faster then he that hath it in his bible alore . but of this i have spoken already in my treatise against infidelity , part . secondly , if you be but throughly converted , you will have that within you which will be a a continuall help against temptations : you have not only experience of the mischief of sinning , and the folly of those reasons that are brought for its defence ; but you have also a new nature , which is against the temptation , as life is against poison ; and as it is a great disadvantage to the law of christ , that it speaks against the nature of the ungodly ; so is it a disadvantage to the temptations of the devil , that they would draw a christian against his new nature . you have that within you that will plead more effectually against sensuality , uncharitableness , pride , or worldliness , or any the like sinne , then reason or learning alone can do . ( as in the forecited book i have further manifested . ) thirdly , if conversion be throughly wrought , you will have within you a continuall helper of your graces , and a remembrancer to put you in mind of duty , and a spurre to put you on to the performance , and a furtherer of your souls in the performance it self : it is out of this spark and principle within you that the holy ghost doth raise the acts of grace . this is it that the word , and prayer , and conference , and sacraments , and all the means of grace must work upon . if we see you do amiss , we have hopes that you will hear us : if we plainly reprove you , we may look you should take it in good part : for you have that within you that saith as we say , and is at deadly enmity with the sinne which we reprove . if we provoke you to love and to good works , we dare almost promise our selves that you will obey : for you have that within you that disposeth you to the duty , and preacheth our sermons to you over again . o what an advantage it is to our teaching , when you are all taught of god within , as well as by his messengers without ! but when we speak to the unconverted , we have little to work upon : we give physick to the dead ; we speak all against the bent of their souls ; and every reproof , and exhortation to holiness , goes against their very natures : and therefore what wonder if we have the smaller hopes to prevail . fourthly , if the work be throughly done at first , it will help to resolve many doubts that may be afterwards cast into your minds . you need not be still at a loss , and looking behind you , and questioning your foundation , but may go cheerfully and boldly on . o what an excellent encouragement is this ! to know that you have hitherto made good your ground , and left all safe and sure behind you , and have nothing to do , but to look before you , and press on towards the mark , till you lay hold upon the prize : whereas , if you be in any great doubt of your conversion , it will be stopping you and discouraging you in all your work : you will be still looking behind you , and saying , what if i should yet be unconverted ? when you should cheerfully address your selves to prayer or sacraments , how sadly will you go , as being utterly uncertain whether you have a saving right to them , or whether god will accept a sacrifice at your hand ? when you should grow and go forward , you will have little heart to it , because you know not whether you are yet in the way ; and this will damp your life and comfort in every duty , when you must say [ i know not whether yet i be throughly converted ] o therefore stop not the work at first . fifthly and lastly , if the work be throughly done at first , you will persevere , when others fall away . you will have rooting in your selves , entertaining the seed as into depth of earth ; and you will have the holy ghost within you , and ( more then so ) engaged for your preservation , and the perfecting of your salvation . when they that received the word as seed upon a rock , and never give it deep entertainment , will wither and fall away in the time of triall ; and from them that have not saving grace , shall be taken away even that which they seemed to have , mat. . . & . . . and lastly consider , if you fall short of a true conversion at the first , the devil will take occasion by it , to tempt you at last to utter despair . when you have made many essaies and trials , and been about the work again and again , he will perswade you that there is no possibility of accomplishing it . if we convince an open prophane person that is unconverted , he may easier see that yet there is hopes of it : but if a man have been half-converted , and lived long in a formall self-deceiving profession of religion , and been taken by himself and others for a godly man , as it is very hard to convince this man that he is unconverted , so when he is convinced of it , he will easily fall into desperation . for satan will tell him [ if thou be yet unconverted after so many confessions , and prayers , and after so long a course of religion , what hope canst thou have that yet it should be done . thou wilt never have better opportunities then thou hast had ? if such sermons as thou hast heard could not do it , what hope is there of it ? if such books , and such company , and such mercies , and such afflictions have not done it , what hope canst thou have ? canst thou hear any livelyer teaching then thou hast heard ? or speak any holyer words then thou hast spoken ? if yet the work be quite undone , it is not forsaking another sinne , nor going a step further , that will do it : and therefore never think of it ; for there is no hope : dost thou not know how oft thou hast tryed in vain ? and , what canst thou do more ? ] and thus you give advantage to the tempter by your first delayes , and taking up in meer preparatories , and therefore i beseech you , as you love your souls , take heed of resisting the spirit of grace , and breaking off the work before it is throughly done , but go the bottom , and follow it on , til it be accomplished in sincerity . and now hoping that upon these considerations you are resolved to do your best , i shall come to the thing which i principally intended ; which is , to give you certain directions , which if you will obey , you may be converts and saints indeed . direction i. lest the work of conversion should miscarry where it seemeth to be begun , or in a hopefull way , i first advise you , to [ labour after a right vnderstanding of the true nature of christianity , and the meaning of the gospel which is sent for to convert you . ] you are naturally slaves to the prince of darkness ; and live in a state of darkness , and do the works of darkness , and are hasting apase to utter darkness . and it is the light of saving knowledge that must recover you , or there is no recovery . god is the father of light , and dwelleth in light ; christ is the light of the world ; his ministers are also the lights of the world , as under him ; and are sent to turn men from darkness to light , by the gospel which is the light to our feet : and this is to make us children of light , that we may no more do the works of darknses , but may be partakers of the inheritance of the saints in light , cor. , . joh . joh. . , . jam. . mat. . act. . . joh. . . pet. . . eph , . col . believe it darknes is not the way to the celestial glory . ignorance is your disease and knowledge must be your cure. i know the ignorant have many excuses , and are apt to think that the case is not so bad with them as we make it to be ; and that there is no such need of knowledge , but a man may be saved without it . but this is because they want that knowledge that should shew them the misery of their ignorance , and the worth of knowledge . hath not the scripture plainly told you , that if the gospel be hid , it is hid to them that are lost , whose mindes the god of this world hath blinded , lest the light of the glorious gospel of christ , who is the image of god , should shine unto them , cor. . . i know that many that have much knowledge are ungodly . but what of that ? can any man therefore be godly or be saved , without knowledge . you may have a bad servant that yet is skilfull enough in his work ; but yet you will not mend the matter , by taking one that hath no skill at all . you may send a man on your errand that knows the way and yet will not go it , but loiter and deceive you : but what of that ? will you therefore think to mend the matter , by sending one that knoweth not a step of the way , nor will not learn it ? though a man of knowledge may be the servant of the devil , yet no man without knowledge ( that hath the use of his reason ) can be the servant of god. a man may go to hell with knowledge : but he certainly shall go to hell without it . i do not say that you must all be men of learning , and skil'd in the arts , and sciencies , and languages : but you must have the knowledge of a christian , though not of a scholar . can you love or serve a god that you know not ? can you let go friends , and goods , and life , for a glory which you have no knowledge of ? can you make it the principall business of your lives to seek for a heaven whose excellencies you know not of ? can you lament your sinne and misery , when you are unacquainted with it ? or will you strive against sinne as the greatest evil , when you know not the evil of it ? will you believe in a christ whom you do not know , and trust your souls and all upon him ? will you rest upon a promise , or fear a threatning , or be ruled by a law , which you do not understand ? it is not possible to be christians without knowing the substance of christianity : nor is it possible for you to be saved without knowing the way of salvation . labour therefore to be well acquainted with the grounds and reasons , and nature of your religion . the clearer your light is , the warmer and livelier your hearts will be . illumination is the first part of sanctification . the head is the passage to the heart . o if you did but throughly know what sinne is , and what a life it is to serve the flesh , and what the end of this will prove , with what detestation would you cast it away ? if you did throughly know what a life of holiness is , how speedily would you choose it ? if you did truly know what god is , how infinitely powerfull , and wise , and good ; how holy , and just , and true , and what title he hath to you , and authority over you , and what and eternal portion he would be to you , how is it possible that you could preferre the dirt of the world before him , or delay any longer to return unto him ? if you did but truly know , what christ is , and what he hath done and suffered for you , and what that pardon , and grace , and glory are which he hath purchased for you , and offereth to you , and how sure his promise is by which it is offered ; it is not possible that you should refuse to entertain him , or delay to give up your souls unto him . do you think a man that truly knows what heaven is , and what hell is , can still be in doubt whether he should turn or not ? alas sirs , if god would but open your eyes , to to see where you are , and what you are doing , you would runne as for your lives ; and quickly change your minds and waies . you would no more stay in your carnall state , then you would stay in a house that were falling down on your heads , or in a ship that you perceived sinking under you ; or on the sands when you see the tide coming towards you . if you did but see your chamber full of devils this night ; you would not stand to ask whether you should be gone : and sure then if you knew how the devils are about you , how they deceive you , and rule you , and wait to drag you away to hell , you would never stay a night longer willingly in such a state . while men understand not what the gospel means , nor what a minister saith to them , no wonder if they regard them not , but continue in their sinne . if you see a bear or a mad dog making towards a man , and tell him of it , and call to him to be gone , if he be a man of another language and do not understand you , he will make never the more hast : but if he understand and believe you , he will away . if people think that ministers are in jest with them , or that they are uncertain of what they say , no marvell if they hear us in jest , or as men that believe not what they hear : but if you knew that your lives lay on it , yea your everlasting life , would you not regard it and look about you ? now you stand deliberating and questioning the business whether you should turn , and let go sinne , or no : but if you knew that you must certainly have hell with it if you keep it , methinks your doubt should quickly be resolved , and you should be loath to give another nights lodging to so chargeable and dangerous a guest . now when we perswade you to holiness of life , you will demurre on it , as if there were some doubtfullness in the matter : but if you knew the nature and end of holiness , you would soon be out of doubt ; and if you knew but how much happier you might be with god , you would never stick at the parting with your most delightfull sinnes . as the jews rejected christ , and preferred a murderer before him , and cryed out , crucifie him , and all because they did not know him , cor. . . joh. . . & . . act. . . so you let christ knock , and call , and offer you salvation , and you stand questioning whether you should obey his call , and whether you should not preferre your lusts before him ; and all because you know him not , nor the grace and glory which he tendereth to you . when men understand not the reasons of god , that should prevail with them , no wonder if they part not with that which is as dear to them as their lives . but when once they know the reasons of christianity , those moving , weighty , undenyable reasons , that are ▪ fetcht from god , and heaven , and hell , they 'l then stand questioning the matter no longer ; but they will resign up all even life it self . all this i speak of a spiritual , powerfull , and a practical knowledge ; and not of every swimming opinion and conceit . study therefore what god is , and what he is to you , and what he would be to you . study what sinne is , and what the damnation is which it deserveth . study what christ is , and hath done and suffered for you , and what he is willing to do if you neglect him not . study what the world is , and what is the utmost that sinne will do for you . study what the everlasting glory is , which you may have with god , if you lose it not by your folly . and study what faith is , and what repentance is , and what love , and joy , and a holy and heavenly life , and how little reason you have to be afraid of them . if this understanding have but deeply possessed you , it will byas your hearts , and make you resolved setled converts . whereas if you seem to turn , and scarce know why , and seem to take up a christian life , before you are throughly possessed with the nature , grounds , and reasons of it , no marvell if you are quickly l●st again in the dark , and if every caviller that you meet with can non-plus you , and make you stagger , and call in question all that you have done , and ravell all your work : or if you do but runne from one party to another , and follow every one that tels you a fair tale , and never know what to fix upon , nor when you are in the way , and when you are out . the apprehensions of the mind do move the whole man : wisdom is the guide and stay of the soul. sinning is doing foolishly , sam. . . and sinners are fools , prov. . . psal. . . their mirth is but the mirth of fools , and their song the song of fools , eccl ▪ . . . yea , the best of their services , while they refuse to hear and obey , is but the sacrifice of fools , eccl. . . and such are not fit for the house of god : for god hath no pleasure in fools , eccl. . . he hath need to have his wits about him and know what he doth , that will be the servant of the god of heaven , and will escape the deceits of a subtile devil , and get to heaven through so many d●fficulties , as are before him . above all getting therefore get wisdom . direct . ii. if you would not have the work of your conversion miscarry , when you understand what is offered you , then search the scripture daily to see whether those things be so or not . so did the bereans , act. . . and the text saith , that therefore they believed . we come not to cheat and deceive you ; and therefore we desire not that you should take any thing from us , but what we can prove to you from the word of god , to be certainly true . we desire not to lead you in the dark , but by the light to lead you out of darkness : and therefore we refuse not to submit all our doctrine to an equall tryal . though we would not have you wrong your souls by an unjust distrust of us ; yet would we not desire you to take these great and weighty things , meerly upon our words : for then your faith will be in man ; and then no marvell if it be weak , and uneffectual , and quickly shaken : if you trust a man to day , you may distrust him to morrow ; and if one man be of greatest credit with you this year , perhaps another of a contrary mind may be of more credit with you the next year . and therefore we desire no further to be believed by you , then is necessary to lead you up to god , and to help you to understand that word which you must believe : our desire therefore is that you search the scripture , and try whether the things that we tell you be the truth . the word will never work on you to purpose , till you see and hear god in it , and perceive that it 's he and not man only that speaks to you . when you hear none speaking to you but the minister , no marvell if you dare despise him : for he is a frail and silly man like your selves : when you think that the doctrine which we preach to you , is meerly of our own devising , and the conjecture of our own brain , no marvell if you set light by it , and will not let go all that you have , at the perswasion of a preacher . but when you have searcht the scripture , and find that it is the word of the god of heaven , dare you despise it then ? when you there find that we said no more then we were commanded , and god that hath spoken this word will stand to it ; then sure it will go nearer you , and you will consider of it , and make light of it no more . if we offered you bad wares , we should desire a dark shop ; and if our gold were light or bad , we would not call for the ballance and the touchstone . but when we are sure the things that we speak are true , we desire nothing more then tryal . beauty and comliness have no advantage of loathsome deformity , when they are both together in the dark : but the light will shew the difference , error may be a loser by the light , and therefore shunnes it , joh. . , , . but truth is a gainer by it , and therefore seeks it . let papists hide the scripture from the people , and forbid the reading of them in a tongue which they understand , and teach them to speak to god they know not what ; we dare not do so , nor do we desire it : our doctrine will not go off well in the dark ; and therefore we call you , to the law and to the testimony , and desire you to take our words into the light , and see whether they be according to the word of the lord. nothing troubleth us more then that we cannot perswade our hearers to this tryal . some of them are so hardened in their sinne and misery , that they will not be at so much labour as to open their bibles , and try whether we say true or not . some of them will not trouble their minds with the thoughts of it ; psal. . god is not in all their thoughts . and some are already too wise to learn ; they will not so long abate their confidence of their former opinions ; though , poor soules , their ignorance doth threaten their damnation . and some are so engaged in a sinfull party , that their companions will not give them leave , to make so much question of the way that they are in : and some will scarce take the scripture for the rule by which they must try and be tryed ; but look more to custom , and the will of those in power over them . and most are unwilling to try , because they are unwilling to know the truth , and cannot endure to find themselves miserable , nor see the sinne which they would not leave , nor see the duty which they love not to practice . and thus we cannot get them to try whether the things that we teach them be so . for want of this it is that men deceive themselves , and think their case to be safe when it is miserable , because they will not try it by the word . this makes them rage and be confident in their folly , prov. . . and laugh , and sing , at the brink of hell , and swimme as merrily down the stream to the devouring gulf , as if no evil were near them . this makes them in the depth of misery to have no pitty on themselves , and to do so little to escape it : though they have time , and means and helps at hand , yet there are not hearts in them to make use of them ; yea , they runne themselves daily further on the score : and all because we cannot get them to search the scripture , and try whether sinne be so small a matter , and whether this will not be bitterness in the end . hence it is that they are so easily drawn by a temptation ; and that they dislike a holy life , and have base thoughts of them that are most diligent for salvation , and are most precious in the eyes of god , and that they can even deride the way that they should walk in , prov. ▪ . psal. . . because they will not search the scripture to see what it saith to these matters . the word is a light , and would do much to open their eyes , and winne them over to god , if they would but come to it with a desire to know the truth . you think that the ungodly that are rich and great , are in a better condition then a godly man that is poor and despised . and why is this ? but because you will not go into the sanctuary , and see in what a slippery place they stand , and what will be the end of these men , psal. . , , . in a word , this is the undoing of millions of souls . they are all their life time out of the way to heaven , and yet will not be perswaded to ask the way ; but they runne on and wink , and put it to the venture . many a thousand are gone out of the world , before they ever spent the quantity of one day in trying by the scripture whether their state were good , and their way were right . nay , let their teachers tell them that they must be sanctified and take another course , they will differ from their teachers , though they be never so wise or learned ; and they will contradict them , and not believe or regard them . and yet we cannot get them to come to us , and put the case to the tryal , and let the scripture be the jndge . would they but do this , they could never sure have such hard thoughts of their teachers , and be offended at their plainest closest dealing . you would then say [ i see now the minister saies not this of himself ; he speaks but that which god commandeth him : and if he would not deliver the message of the lord , he were unworthy and unfit to be his embassadour : he were cruel to me if he would not pull me out of the fire , by the plainest closest meanes , jud. . he hated me , if he would not rebuke me , but suffer sinne upon me , lev. . . if he would please men , he should not be the servant of christ , gal. . . i know it is no pleasure to him to trouble me , or to provoke me : but it would be his own destruction if he tell me not of my danger , ezek. . . and i have no reason to wish him to damn his own soul , and suffer me to do the like by mine , and all for fear of displeasing me in my sinne . ] these would be your thoughts if you would but try our words by the scripture , and see whether we speak not the mind of god. and sure it would go somewhat deeper in your hearts , and it would stick by you , and be more before your eyes , when you once understood that it is the word of god. this then is my request to you , sirs , that the work of your conversion may not miscarry , that you would carry all that you hear to the scripture , and search there , and see whether it be so or not : that so you may be put out of doubt , and may be at a certainty , and not stand wavering ; and that your faith may be resolved into the authority of god ; and so the work may be divine , and consequently powerfull and prevailing , when the ground and motive is divine . if you be not satisfied in the doctrine which the minister delivereth to you , first search the scripture your selves , and if that will not do , go to him , and desire him , to shew you his grounds for it in the word of god , and joyn with you in prayer for a right understanding of it . do you question whether there be so severe a judgment , and a heaven and a hell , as ministers tell you : search the scripture , in mat. . & thes. . , , . joh. . matth. . do you question whether a man may not be saved , without conversion , regeneration , and holyness ? open your bibles , and see what god saith , john . , . mal. . . cor. . . rom. . . heb. . . do you think a man may be saved without knowledge . let scripture judge , cor. , , . joh. . . hos. . . do you think a man may be saved that doth as the most do ? and goeth in the common way of the world . search the scripture and see , mat. . . and . . and . . luke . . do you think an unhumbled soul may be saved ? that never was contrite , and broken hearted for sin ? try by isa. . . and . . psal. . . luke . . mat. . . do you think a man can be the servant of god , that liveth a fleshly life , & will keep his sin ? try by rom. . . joh. . . ephes. . , . joh. . , . do you doubt whether it be necessary to make so much adoe to be saved , and to be so strict , and make religion our cheifest business ? try by psal. . , , . pet. . . heb. . . luke . . luke . . ephes. . , . do you think a man can be saved that is a worldling ? whose heart is more on earth then heaven . try by joh. , . phil. . . col. . . luke . . , . do you doubt whether you should serve god with your families ? and instruct them , and pray with them . try by jos. . . deut. . , . dan. . . . exod. . . thus if you will in all these weighty matters , but goe to the scriptures , and see whether it say as your teachers say , you might soone be resolved , and that by the surest authority in the world . if you think that your ministers may be deceived , i hope you will confess that god cannot be deceived , if you think that your ministers are passionate , or felf-conceited , or speak out of ill will to you , i hope you dare not say so by the lord : he owes you no ill will , nor speaks a word but what is most sure . if you think us partiall , sure god is impartiall , what better judge can you have now , then he that is infallible , and must judge you all at the last ? if any papist put it into your head to ask [ who shall be judge of the sence of scripture ] i answer , who shall be judge of the judge of all the world ? the law is made to judge you , and not to be judged by you . none can be the proper judges of the sence of a law , but the maker of it : though others must judge their cases by the law. your work is to discern it , and understand and obey it , and your work is to help you to understand it , but it 's neither our work nor yours to be the proper , or absolute judges of it . at least where it speaks plaine , it needs no judge . come then to the word in meekness and humility , with a teachable frame of spirit , and a willingness to know the truth , and a resolution to stand to it , and yield to what shall be revealed to you , and beg of god to shew you his will , and lead you into the truth , and you will find that he will be found of them that seeke him . direct . iii. if you would not have the work of your conversion miscarry , my next advice is this ; see that you be much in the serious consideration , of the truths which you understand , betwixt god and you in secret . i have often spoken of this heretofore ; but because i apprehend it to be a point of exceeding great concernment , i shall be longer on it againe , then on the rest . the greatest matters in the world will not work much upon him that will not think of them . consideration opens the eare that was stopt , and the heart that was shut up : it sets the powers of the soul awork , and wakeneth it from the sleep of incogitancy and security . the thoughts are the first actings of the soul , that set a work the rest . thinking on the matters that must make us wise , & do the work of god on the heart , is that which lieth on us to do in order to our conversion . by consideration a sinner makes use of the truth , which before lay by , and therefore could do nothing . by consideration he taketh in the medicine to his soul ; which before stood by , and could not work . by consideration a man makes use of his reason , which before was laid asleep , and therefore could not do it's work . when the master 's from home the schollars will be at play . when the coach-man is asleep , the horses may miss the way , and possibly break his neck and their owne . if the plowman go his way , the oxen will stand still , or make but bad unhandsome work . so when reason is laid asleep , and out of the way , what may not the appetite do ? and what may not the passions do ? and what may not temptations do with the soul ? a wise man when he is asleep , hath as little use of his wisdome as a foole . a learned man when he is asleep , can hardly dispute with an unlearnd man that is awake . a strong man that 's never so skillfull at his weapons , is scarce able in his sleep to deale with the weakest child that is awake . why all the powers of your soul are , as it were asleep , till consideration awake them , and set them on work . and what the better are you for being men and having reason , if you have not the vse of your reason , when you need it ? as men are inconsiderate because they are wicked , so they are the more wicked because they are inconsiderate . the keenest sword , the greatest cannon will do no execution against an enemie , while they lie by and are not used . there is a mighty power in the word of god , and the example of christ , to pull down strong holds , and conquer the strongest lusts and corruptions . but they will not do this while they are forgotten and neglected . will heaven intice the man that thinks not of it ? will hell deterre the man that thinks not of it ? why is it that all the reasoning in the world , will do no more good on a man that is deaf , then if you said nothing ? but because the passage to his thoughts and understanding is stopt up . and if you have eyes and see not , and eares and heare not , and willfully cast it out of your thoughts , what good can any thing do to you that is spoken . it is not holding your meat in your mouth that will nourish you if you will not let it down : nor taking it into your stomack , if you will not keep it but presently cast it up again : but it must be kept till it be disgested and distributed . so it is not the most excellent truths in the world that will change your hearts , if you let them not down to your hearts , and keep them not there by meditation till they are digested and turned into sprituall life . the plaister must be laid upon the sore if you would be cured . the wound and sickness is at your heart : and if you will not take in the word to your heart , where the sickness is , i know not how you should expect a cure . the soul will not be charmed into holiness , by the bare hearing or saying over a few good words ; as wizzards use to cure diseases , or seeme to cure them . it must be truth at the heart that must change the heart . and if you will not think on it , and think on it againe , how can you expect it should come at your hearts . you say you would gladly have christ and grace , and are ready to lay the blame on god , because he doth not give it you , and say , we cannot convert our selves . but would you have the spirit come in , while you hold the dore against him ? he knocks and desireth you to open and let him in , and you wish him to come in , but you bolt the dore , and no intreaty will procure you to open it . it is consideration of the saving doctrine of the gospell , that openeth the heart and giveth it entertainment . set you selves therefore on purpose to this work , & open the doores of your heart which are now shut , and let the king of glory come in . who will believe that you love the light , when you shut the windows , and draw the curtains ? if you will set your selves to consider of the truth , the windows of your soul will be set open , and then the light will certainly come in . now you read over whole chapters , and hear sermon after sermon , and either they never stir you , or at least , it 's but a little for a fit , like a man that hath a little warmd him at the fire in the winter , and when he goes from it is colder then before : but if you would but set your selves to consider of what you hear or read , one line of a chapter , or one sentence of a sermon would say you in tears , or make you groane , or at least do more then now is done . satan hath garrisond the heart of every carnall man : and consideration is the principall means to cast him out . if by considering of the terrible threatnings of the word , you would discharge these canons of god against them , what a battery would it make in the corruptions of your souls . our god is a consuming fire , and the fire of hell is threatned in his law , as the wages of sin : by serious consideration you may as it were , fetch fire from god and from his word , and set to the very gates of satans garrison , and fire him out of many of his holds . but because this is so needfull a point , i shall be so large upon it as º to tell you some of those things that you should consider of , o. to tell you in what manner you should do it , and o. to give you some motives to put you on . i. the first thing that i would have you oft to think on , is , the nature of that god with whom you have to do . consider that if he be the most wise , it is all the reason in the world that he should rule you . if he be good , and infinitely good , there is all the reason in the world that you should love him : and there is no shew of reason , that you should love the world or sin before him . if he be faithfull and true , his threatnings must be feared , and his promises must not be distrusted ; and there is no reason that you should make any question of his word . if he be holy , then holiness must needs be most excellent , and those that are the holiest must needs be the best ; because they are most like to god : and then he must be an enemy to sin , and to all that are unholy , because they are contrary to his nature . consider that he is almighty , and there is no resisting him , or standing out against him : in the twink of an eye can he snatch thy guilty soul from thy body , and cast it where sin is better known . a word of his mouth can set all the world against thee ; and set thine own conscience against thee too : a frown of his face can turn thee into hell. and if he be thine enemy , it is no matter who is thy friend : for all the world cannot save thee , if he do but condemne thee . they are blessed whom he blesseth , and they are cursed indeed whom he curseth . he was from eternity , and thou art but as it were , of yesterday : thy being is from him : thy life is alwaies in his hands , thou canst not live an hour without him : thou canst not fetch a breath without him : nor think a thought , nor speak a word , nor stir a foot or hand without him : thou mayst better live without bread , or drink , or fire , or aire , or earth , or water , then without him . all the world is before him but as the drop of a bucket , or a little sand of dust that should be laid in ballance with all the earth : hadst thou but compassed about this lower world , and seen all the nations of it , and its wonderfull furniture , and seen the great deeps of of the mighty ocean , and the abundance of creatures that be in all ? o what thoughts then wouldst thou have of god! but if thou hadst been above the starres , and seen the sun in all its glory , and seen the frame and course of those higher orbes , and seen the blessed glorious angels , and all the inhabitants of the higher world , o then what thoughts of god wouldst thou entertaine ? o but if it were possible that thou hadst seen his glory , or seen but his back-parts as moses did , or seen him in christ the now glofied redeemer , what apprehensions wouldst thou have of him then . then how wouldst thou abhor the name of sin : and how weary wouldst thou be of the pleasantest life that sensuality could afford thee ? then thou wouldst quickly know , that no love can be great enough , and no praises can be high enough , and no service can be holy and good enough , for such a god : then you wouldst soon know , that this is not a god to be neglected , or dallyed with : nor a god to be resisted , nor provoked by the wilfull breaking of his laws . it is eternal life to know this god , joh. . . and for want of knowing him , it is that sin aboundeth in the world . this maketh holyness so scarce and leane : men worship they care not how , because they worship they know not whom . o therefore dwell on the meditations of the almighty . so far as he doth possess thy mind , there will be no place for sin and vanity . one would think , if i should set you no further task , and tell you of no other matter for your meditation , this one , should be enough : for this one is in a manner all . what will not the due knowledge of god do upon the soul. that 's the best christian , and the most happy man that knoweth most of him : and that 's the most vile and miserable wretch , that is furthest from him , and strangest to him : it is the character of the foole of fooles , to have a heart whose disposition and practice saith , there is no god , psal , . . that is , to be so affected and employed in their hearts , as if there were no god : and when god is not in all his thoughts , psal. . . it was better with man when he had less knowledge for himself , and fewer thoughts for himself , and more of god. and there is no way to restore us to sound understanding , and to perfect our knowledge , but to turn our eye upon god again : for in knowing him , we know all , that 's worth the knowing . take hold then of the blessed god in thy meditations , and fill thy thougts with him , and dwell upon those thoughts . remember he is alwaies with thee : and where ever thou art , or what ever thou art doing , most certainly he seeth thee ▪ as sure as thou are there , the lord is there . he knowes thy thoughts : he heares thy words , he sees all thy waies . and is such a god as this to be provoked or despised ! were it not better provok and despise all the world ? is his favour to be sleighted . ? were it not better to lose the favour of all the world ? consider of this . º another thing that i would have you oft think of , is , what end you were made for , and what business it is , that you came for into the world . you may well think that god made you not in vaine : and that he made you for no lower end , then for himself : and that he would never have made you , nor so long preserved you , if he had not cared what you do . he would never have endued you with a reasonable and immortal soul , but for some high , and noble , and immortal end . surely it was that you might be happy in knowing him , that he made you capable of knowing him : for he made nothing in vaine . it is usefull to a horse to know his pasture , and provender , and work , and perhaps his master ; but he needs not know whether there be a god : and accordingly he is qualified . but it is sure mans chief concernment to know that there is a god , and what he is , and how to serve him , and what he is and will be to us : or else we should never have been capable of such things . and he would never have made you capable of loving him , but that you should be exercised and made happy in that love. the frame and faculties , and capacity of your souls ; and the scope of scripture , do all declare , that you were sent into this world , to seek after god , and to love him , and obey him , and rejoice in him in your measure ; and to prepare for a life of nearer communion , where you may enjoy him and please him in the highest perfection . consider with your selves , whether a life of sin be that which you were made for ? or whether god sent you hither to break his laws , and follow your own lusts . and whether the satisfying of your flesh , and the gathering of a little worldly wealth , and the feathering of a nest which you must so quickly leave , be like to be the business that you were sent about into the world . o. the next thing that i would have you consider of is , how you have answered the ends of your creation , and how you have done the business that you came into the world to do . look back upon the drift of your hearts and lives : read over the most ancient records of your consciences : and see , what you have been , & what you have been doing in the world till now . have you spent you daies in seeking after god ? and your estates and strength in faithfull serving him . have you lived all this time in the admirations of his excellencies , and the servent love of him , and delightfull remembrance of him , and the zealous worship of him ? if you had done this , you had not need of a conversion . but consider ; have you not forgotten what business you had in the world , and little minded the world that you should have prepared for , and lived as if you knew not him that made you , or why he made you ? was sport and merryment the end that you were created for ? was ease and idleness , or eating , or drinking , or vaine discourses , or recreation , the business that you came into the world about ? was living to the flesh , and scraping up riches , or gapeing after the esteeme of men , the work that god sent you hither to do . was this it that he preserved you for , and daily gave you in provision for ? what was it to forget him and sleight him , and turne him out of your hearts , and rob him of his service and honour ; and to set up your flesh in his stead , and give that to it that was due to him ? bethink you what you have done , and whether you have done the work that you were sent to do , or not ? º the next thing you should use to consider of is , how grievously you have sinned , and what a case it is that your sin hath brought you into . if you take but an impartiall view of your lives , you may see how far you have mist your marks , & how far you have been from what you should have been ; and how little you have done of that which was your business : and o what abundance of aggravations have your sins , which i shall pass over now , because i must mention them under another head . it is not only some actuall out-breakings against the bent of your heart and life ; but your very heart was false , and gone from god , and set in you to do evill . o the time that you have lost ; the means and helps that you have neglected ; the motions that you have resisted ; the swarms of evil thoughts that have filled your imaginations ; the streams of vaine and evill words that have flowed from your mouth ! the works of darkness , in publik and in secret that god hath seen you in ! and all this while , how empty were you of inwad holiness , and how barren of good works , to god or men . what have you done with all your talents ? and how little or nothing hath god had of all ? and now consider what a case you are in , while you remain unconverted ? you have made your selves the sinks of sinne , the slaves of satan , and the flesh ; and are skilfull in nothing but doing evill : if you be called to prayer or holy meditation , your hearts are against it , and you are not used to it , and therefore you know not how to do it , to any purpose : but to think the thoughts of lust or coveteousness , or hatred , or malice , or revenge ; this you can do without any toile : to speak of the world , or of your sports and pleasures , or against those that you bare ill will to , this you can do without any study . you are such as are spoken of , jer. . . my people is foolish : they have not known me : they are sottish children , and they have no understanding : they are wise to do evill , but to do good they have no knowledge . ] you are grown strangers to the god that made you , in whose love and service you should live and find your chief delights . your hearts are hardned , and you are dead in your sins : the guilt of the sins of your lives are still upon you : you can neither look into your hearts or lives , no not on one day of your lives , or the best hour that you have spent , but you must see the ugly face of sin , which deserveth condemnation . you have made god your enemy that should have been your only felicity : and yet you are alwaies at his mercy and in his hands . little do you know how long his patience will yet endure you ; or what hour he will call away your souls ; and if death come , alas , what a case will it find you in ! how lamentably unready are you to meet him ! how unready to appear before the dreadfull god whom you have offended ; and what a terrible appearance do you think that will be to you ? most certainly if you die before you are converted , you will not be from among the devils and damned souls an hour . the law hath cursed you already : and the execution will be answerable , if you die in your sins . and thus you may see the gain of sin , and what it is that you have been doing all this while , for your own souls ; and what a case it is that you have brought you selvs into ; and what need you have speedily to look about you . . the next step of your consideration should be this . bethink your selves what a blessed condition you might be in , if by conversion you were but recovered from this misery , and brought home to god. this moved the heart of the prodigall son to return , luke . , . [ when he came to himself he said , how many hired servants of my fathers have bread enough , and to spare , and i perish with hunger . ] he that had not husks to feed on with the swine , considered the plenty that he had for saken at home . the poorest member of the houshold of christ , is in a better condition then the greatest king on earth , that is unconverted . you might have lived another kinde of life , then you have done , for safety , and benefit , and true content , if you would have turned your minds and life to god. were you but converted , you would be the living members of christ , and his precious benefits would be yours : his blood would clense you from all your sins ; and they would be all freely forgiven you : god would be reconciled to to you , and become your friend , yea your father and your god ; and will take you for his houshold servants , and adopted children : the holy ghost would dwell in you , and guide your understandings , and shew you that which flesh and blood connot reveal , and bring you into acquaintance with the mysteries of god : he will be a spirit of light and life within you , and work your hearts yet more to god , and give you yet stronger inclinations and affections to the things above . he will help you when you are weak , and quicken you where you are dull , and be your remembrancer when you are forgetfull of necessary things . he will help you in prayer , both for matter and for manner , and help you in meditation , and conference and other duties : he will warn you of your danger , and strengthen you against temptations , and cause you to overcome ; and if you fall , he will cause you to rise again : he will be an in-dwelling comforter to you , and so effectually speak peace to you in the midst of your disquietness , that by speaking it , he will create it in you : and in the multitude of your thoughts within you , his comforts will delight your souls . o what a life might you live , if christ by his spirit did once live in you ! you may easily conjecture how tender christ would be of his own members , how dearly he would love them , how constantly he would watch over them , how plentifully he would provide for them , and how safely he would preserve them . and if you should come into a rougher way , he would lead you out : afflictions should never be laid on you but for your good ; and continue no longer then your need continueth them ; and be taken off at last to your satisfaction and contentment . indeed your life would be a life of mercies : and that which is but a common mercy to common men , would be a speciall mercy to you , as coming from your fathers love , and furthering you salvation , and hinting out to you , your everlasting mercies . you could not open your eyes , but you would see that which may encourage and comfort you : all the works of god which you behold , would shew you his majesty , his love and power , and lead you to himself . you could not open your bible , but you would find in it the blessed lines of love : o what good it would do you , to read there the blessed attributes of your god! to look upon his name ; to peruse the description of his most perfect nature ! what good would it do you to read of the nature , and incarnation , and life , and death , and resurrection , and assension , and intercession , and return of your blessed redeemer ? what good would it do you to find those holy rules which your new nature is agreeable to , and to read over the law , that is written in your hearts , and read the curse from which you are delivered ? what life and joy would your souls receive from the many , and full , and free promises of grace ! were you once but truly sanctified and made new , your condition would be often comfortable , but alwaies safe : and when you were in the greatest fears and perplexities , you would still be fast in the armes of christ : and what a life would that be , to have daily access to god in prayer : to have leave in all your wants and dangers , to seek to him with a promise of hearing and success ; that you may be sure of much more from him , then a child can from the tenderest father , or a wife from the most loving husband upon earth . what a life would it be , when you may alwaies think on god as your felicity , and fetch your higehest delights from him , from whom the ungodly have their greatest terrours ? and it is no contemptible part of your benefits , that you may live among his people , and in their speciall love , and have a speciall communion with them , and interest in their prayers , & may possess among them the priviledges of the saints , and the ordinances of god : that in stead of idle talk , and the unprofitable fellowship of the children and works of darkness , you may joyne with the church of god in his praises , and feed with them at his table on the body and blood of christ , and then have conveyances of renewed grace , and a renewed pardon sealed to your souls : but how long should i stay . if i should tell you but one half the blessings of a sanctified and spirituall state ? in a word , god would be yours , christ would be yours , the holy ghost would be yours , all things would be yours ; the whole world would have some relation to your wellfare : devils would be subdued to you , and cast out of your soules ; sinne would be both pardoned and overcome ; angels would be ministring spirits unto you for your good : the promises of scripture would be yours ; and everlasting glory would at last be yours ; and while you staid on earth , you might comfort your selves as oft as you would , with the believing foresight of that unconceiveable , unspeakable , endless felicity . o sirs , what a treasure have i here expressed in a few words ! what hearts would you have , if they were but possessed & lively & sensible of all that is contained in this leafe or two ! you would not envy the greatest prince on earth his glory , nor change states with any man that were a stranger to these things . did you but use to consider of the state of the saints , how could you keep off , and stay with sinne , and make so many delaies in turning unto god! sure this consideration might turne the scales . o. the next part of your meditation should be , of the gracious and wonderfull work of our redemption , and the means and remedies which are provided for your souls , and the terms on which salvation may be obtained . for all the sins that you have committed , you are not given over to despaire : the lord hath not left you without a reremedie . your conversion and salvation is not a thing impossible . nay so much is done by christ already , that it is brought upon reasonable terms even to your hands . a new and living way is consecrated for us by christ through the veile of his flesh , and by his blood we may have boldness to enter into the holiest , heb. . , . he hath borne your burden ; and offere●h you in stead of it his burden which is light , matth. . . he hath removed the impossibility , and nailed to his cross the hand writing that was against you , col . , . and in stead of it offereth you his easie yoak . he hath spoiled the principalities and powers that had captivated you , and openly triumphed over them on the cross. you are not left under the care of making satisfaction to god for your own sinnes , but only of accepting the redeemer that hath satisfied . this much i dare confidently say to you all , without extending his benefits too farre . it will be for want of faith in you , and not for want of satisfaction by the redeemer , if any of you perish . and how free are his offers ? how full are his promises ? you are conditionally all pardoned and justified already , as is legible under the hand of god. and the condition which is imposed on you , is not some meritorious or mercenary work , but the accepting of the benefit freely given , according to its nature , use and ends . this is the faith by which you must be justified . these are the terms on which you may be saved . and which is more , the lord hath provided means , even excellent , and plentifull , and powerfull means , for the furthering of your souls in the performance of this condition , and helping you to believe , and repent that you may live : and if the spirit make not these means effectuall , & adjoyn not his speciall grace , & after this you remaine unconverted , it will not be long of him , but of your selvs . so that you may perceive how hopefull acase you are yet in , by the blood of your redeemer , if you destroy not your own hopes , and make not your case desperate by wilfull impenitency , and refusall of free grace . how faire are you yet for heaven ? and what happy advantages have you for salvation ? it 's brought even to your doors ; it 's thrust as it were into your hands : the redeemer hath done so much for you all , as to bring your salvation to the choice of you own wills ; and if you be his chosen ones , he will also make you willing . you have precepts to believe , you are threatned if you will not believe , you have promise upon promise , and christ himself offered you pardon , and life , and salvation with him , if you are but truly and heartily willing . you have god himself , condescending to beseech you to accept them : and embassadours intreating you in his name and stead : cor. . , . you have ordinances fitted to your necessities : both reading , and preaching , and sacraments , and prayer . you have store of plaine and powerfull books : you have the godly about you , most desirous to assist you , that would be glad to see or heare of your conversion : you have the sight of the wicked , that are wallowing in their own dung , and the dirt of the world , to make you hate such beastly waies . you have reason and conscience within you to consider of these matters , and set them home , and apply them to your selves : you have time and strength to do all this , if you will not abuse it , and provoak god to take it from you for your negligence . you have mercies of many sorts , outward and inward , to win upon you , and encourage you in the work ! and sometime afflictions to remember you , and awaken you , and spur you on ; the devil and all your enemies are so far disabled , that they cannot destroy you against your wills , nor keep you from christ , but by your own consents . the angels of heaven are ready to helpe you , and would even rejoice at your conversion . this is your case , and these are your helps , and encouragements : you are not shut up under desperation . god never told you , it is in vaine to think of conversion ; it is too late ; if any have told you so , it was the devil , and not god : and one would think that such considerations as these should drive the nayle to the head , and be effectuall to move you to resolve , and turne . o. the last thing that i would set before you to be considered , is , what 's like to be the end of it , if after all this you should die unconverted ? o sirs , your hearts are not able now to conceive of it , nor the tongue of any mortal man to utter it . but so much of it we can certainly utter , as one would think should make your hearts to tremble . you have seen it may be , a dying man , in what pangs and agonies he parteth with his soul : and you have seen it's like , the corps that was left there behind ; and seen it laid in the common earth . but you see not what became of the soul , nor what an appearance it made in another world , nor what compani● did attend it , nor what a place or state it past into . o sirs , when the hour is at hand that this must be your own case , it will awaken you to other kind of affections then you have or can have at the reading of these words . it 's wonderfull that a little distance should make us so insensible of that change which we are all certaine will come to pass : and yet through the folly and deadness of our hearts , it is so : but they are other kind of thoughts of these weighty matters , which we shall have the next hour after death , then the liveliest affections beforehand can afford us . the misery was great that the redeemer did find you in , and which you deserved by your sinne against the law of the creator . but if you be found unconverted at last , your punishment will be much sorer , and your case far worss then it was before . the redeemers law or gospel , hath it's peculiar threatning , which differeth from the law of the meere creator in severall respects : even o. in the nature of the punishment , which will be torments of conscience for the neglect of a redeemer , and recovering grace , which you should never have felt if you had never been redéemed : o. and in the degree of the punishment , which will be far sorer , heb. . . and o. in the remedilesness of it , the sentence being irreversible and peremtory : the first law indeed provided no remedy , but it did not exclude remedy , nor make it impossible : but the law of christ doth positively and expresly exclude all remedy , and leave the soul that goeth unconverted out of the body , to utter desperation , and misery without help or hope of end. but i shall not stand now to describe to you the terrors of judgment or of hell , because i have done it already in other books , which i desire you to fetch the rest of this meditation from ; that is , my treatise of judgment , and the beginning of my third part of my book of rest. ii. having tould you what should be the matter of your consideration , i shall next tell you ( but briefly ) in what manner you should performe it . and here i shall not stand to prescribe you any long or exact method for meditation , both because it agreeth not with my present resolved brevity , and because the persons that now i deale with are not capable of observing such rules ; and if any desire such helps they may transferre the directions which are given on another subject in my book of rest , to the subject now in hand . . do not stay till such thoughts will come of them selvs into your minds , but set your selves purposely to consider of these matters . take some time to call your souls to an account concerning their present state , and their preparations for eternity . if a heathen seneca , could call himself every night to an account for the evill committed , and the good omitted in the day past , as he professeth that he ordinarily did , why may not even an unconverted man , that hath the helps which are now among us , bethink himself of the state of his soul ? but i know that a carnal heart is exceeding backward to serious consideration , and is loath to be troubled with such thoughts as these ; and the devil will do what he can to hinder it , by himself , and others : but yet if men would but do what they may do , it might be better with them then it is . will you but now and then purposely withdraw you selvs from company into some secret place , and there set the lord before your eyes , and call your souls to a strict account about the matters that i have mentioned even now , and make it your business to exercise your reason upon them ; and as you purposely go to church to heare , so purposely set your selvs to this duty of consideration , as a necessary thing . when you are upon it , labour to waken your souls , and to be very serious in all your thoughts ; and do not think of the matters of salvation , as you would do of an ordinary triviall business , which you do not much regard , or care how it goes . but remember that your life lyeth on it , even your everlasting life : and therefore call up the most earnest of your thoughts , and rouse up all the powers of your souls , and suffer them not to draw back , but command them to the work : and then set the seven points that i mentioned even now before you : and as you think of them , lobour to be affected with them , in some measure according to their exceeding weight . as moses said to israel , deut. . . set your hearts to all the words which i testifie among you this day ; which ye shall command your children to do , &c. for it is not a vaine thing for you ; because it is your life . and as christ said . luke . . let these sayings sink into your ears . so i say to you , let the matters which you think of , go to your hearts , and sink down to the quick of your affections . and if your hearts would slip away from the work , and other thoughts would creep into your mind , and you are aweary of these considerations before they have done their wor , see that you give not way to this laziness , or unwillingness , but remember it is a work that must be done , and therefore hold your thoughts upon it , till your hearts are stirred , and warmed within you . and if after all , you cannot awake them to seriousness and sensibility , put two or three such wakening questions as these to your selves . . quest. what if it were but the case of my body , or state , or name , should i not earnestly consider of it ? if one do but wrong me , how easily can i think of it , and how tenderly do i feel it ; and can scarce forget it : if my good name be blemished , and i be but disgraced , i can think of it night and day : if i lose but a beast , or have any cross in the world , or decay in my estate , i can think of it with sensibility : if i lose a child or a friend , i can feel it as well as think on it . if my health be decayed , and my life in danger , i am in good earnest in thinking of this . and should i not be as serious , in the matters of everlasting life ? should i not think of it , and soberly , and earnestly think on it , when body and soul do lie at the stake , and when it concerneth my everlasting joy or torment ? . quest. what if i had but heard the sonne of god himself calling on me to repent , and be converted , and seconding his commands with those earnest expression , ( he that hath an eare to hear let him hear ) would it not have brought me to som serious thoughts of my state ? why this he hath done in his word , and doth it by his embassadors , and why then should i not consider it ? . quest. if i did but know that death were at my back , and ready to arrest me , and that i should be in another world before this day sevennight , i should then begin to bethink me in good sadness : and why do i not so now , when i have no hold of my life an hour , and when i am sure that shortly that time will come ? . quest. if my eyes were but open to see that which i pretend to believe , and which is certainly true ; even to see a glimpse of the majesty of the lord ? to see the saints in joy and glory , to see the damned souls in misery ; and if i heard their lamentations ; would not this even force my heart to consideration ? o then how earnestly should i think of these things ? and why should i not do so now , when they are as sure as if i saw them , and when i must see them ere it be long ? many more such awakening questions are at hand , but i give you but these brief touches on the things that are most common and obvious , that the most ignorant may be able to make some use of them . with such thoughts as these , you must bring on your backward hearts , and shake them out of their insensibility , and awaken them to the work . iii when you have brought your hearts to be serious , be sure that you drive on your considerations to a resolution . break not off in the middle , or before you bring the matter to an issue ; but let all be done in order to practice . when you have been thinking of the excellencies of god , and the world to come , and comparing them with all the delights on earth ; put the question then to your hearts , and say , what saist thou now , o my soul ? which of these is the better for thee ? which is the more desireable ? and which of them shouldest thou preferre ? resolve then , and make thy choice according to the light , and convictions which thou hast received . when you are thinking of the reasons that should move you to be converted , ask your selves ? whether these reasons be not cleare , and what you have to say against them ? and whether any thing that can be said to the contrary , can prove it better for you to be as you are , and to remaine unconverted ? ask your selves , is my judgment resolved , or is it not ? and if it be ( as sure it must be , if you be not besides your selves ) then write it down under your hands , or at least in your hearts . i do here confess before the lord , that his commands are just , his motions are reasonable , his offers are exceeding mercifull : i am satisfied that it 's best for me to turn to him speedily , and with all my heart ? i confess before him that i have no reason to the contrarie that deserves to be owned , and called reason ; this is my own judgment ; of this i am convinced : if i turn not after this , the light that is in me , and the judgment that i now possess , must needs be a witness against my soul. if you would but thus drive on the case to a resolution of your judgments , you would have a great advantage for the resolving of your wills , which is the next thing that you must proceed to . and therefore next ask your selves , why should i not now resolve and fixedly resolve , to turn without any more delay ? is not the case plain before me ? what reason have i to stand questioning the matter any longer , and to be unwilling to be happy ? shall i provoke god by dallying with him , and hazzard my soul by lingering out my time , in such a miserable state ? no ; by the grace of god i will return ; even this hour , without any more delay . thus drive on all your consideration to resolution ( but of this , i have more to say anon . ) by this time you may see of what necessity this duty of consideration is , and how it must be performed , that it may further your conversion : but because it is a matter of so great necessity , i am loath to leave it thus , till i have done what i can to perswade you to the practice of it . to which end i intreate you to think of these following motives . . consideration is a duty that you may performe if you will. you cannot say that it is wholly out of your power ; so that you are left unexcusable , if you will not be perswaded to it . you say , you cannot convert your selves : but cannot you set your selves to consider of your waies , and bethink you of those truths that must be the instruments of your conversion ? your thoughts are partly at the command of your will : you can turn them up and down from one thing to another . even an unsanctified minister that hath no saving relish of spirituall things , can think of them , and spend most of his time in thinking of them , that he may preach them to others : and why cannot you then turn your thoughts to them for your selves ? you can think of house , and land , and friends , and trading , and of any thing that ayleth you , or any thing that you want , or any thing that you love , or think would do you good ; and why cannot you think , of your sinne , and danger , of god , and of his word and works , of the state of your souls , and of everlasting life ? are you not able to go somtimes by your selves , and consider of these matters ? are you not able when you are alone in your beds , or as you travail in the way , or at your labour , to bethink you how things stand with your soules ? why are you not able ? what is it that could hinder you , if you were but willing . . yea further consideration is so cheape a remedy , that if you will not use this , you despise your souls : yea and you despise the lord himself , and the everlasting things which you are called to consider of . a man that is in danger of losing his estate , or health , or life , and will not so much as bethink him of a remedy , doth sure set light by them , and lose them by his contempt . a man that had but his house on fire , and would not so much as think how to quench it , doth deserve that it should be burnt . if your parents , or children , or friends were in distress , if you would not so much as think of them , it were a signe you did not set much by them . why sirs , are not your souls worth the thinking on ? is not god , is not your redeemer worth the thinking on ? and yet you will hypocritically pretend that you love god above all , when you will not so much as seriously think of him ? how can you shew greater contempt of any thing , then to cast it out of your minds , as unworthy to be thought on ? and how can you more plainly shew that you despise god , and heaven , then by such a course as this ? if it be not worth the thinking on , it 's worth nothing . . consider that god doth not set so light by your salvation . he thought it worth a great deale more : must christ think it worth his bloody sufferings and worth such a life of labour and sorrow , and will not you judg it worth your serious consideration ? if he had not thought on it , and thought againe , how miserable shoud we have remained ? ministers also must think on it , and study how to save your souls . and should you not study how to save your own ? must another man make it the business of his life , to think how to do you good , that you may be saved ? and are you n●t as much bound to do good to your selves ? yea , all that fear god about you are bound to study to do you good ? and should you not bethink you then , of the things that concern your own good ? . moreover , what have you your reason for , but to consider . and wherein do you differ from the beasts , so much as in your reason ? if you have reason , and will not use it , you bruitifie your selves ? you live like mad men : for what is madness , but a loss of the use of reason ? and do you think it a small thing , to deface so noble a creature as man , and to turne your selves into beasts , and mad-men ? do you think that god will not call you to account for your reason , how you have used it ? doubtless he gave it you for a higher employment , then to enable you to plow , and sow , and follow your trades , and provide for your flesh . if this were all that a man did exceed a beast in , what a silly wretched wight were man ? yea so much more miserable then beasts , as his knowledg begets more care , and sorrow , and fear , then theirs . what matter is it for having reason at all , if it be not that we may use it for the matters of god , and eternall life ? . moreover , your soul is an active principle , which will be working one way or other : your thoughts will be going on one thing or other ; and therefore the bare consideration is no great labour to you . and if you must lay out your thoughts on some thing , is it not better lay them out on these things , then on any other ? have you any better matters to think on then these ? have you any greater matters ? or matters of greater necessity to think of ; you cannot sure imagine it ; at least you will not say so for shame . this makes your inconsiderateness an unexcusable sinne . if thinking were a toile to you , it were another matter . but when you must think of something , why not of god , and your eternall state , and the way to heaven , as well as of other matters . will you rather throw away your thoughts then god shall have them ? if a man command his servant that is lame , to go on his business , the refuser hath a good excuse : i cannot go , or not without great pain , and danger : but if he have a sonne or a servant , that is so wanton that he cannot stand on his legs , but spends his time in running up and down and dancing , and leaping , this person hath no excuse , if he will refuse to go on his masters or his fathers errand ; but will gadd about on his pleasure all day , and will not go a few steps when he is bidden ; especially if it were for his own life , or welfare . so when you have thoughts that will not be kept idle , but will be gadding abroad through the world , and yet you will not think of god , and the matters of your peace , what wilfullness is this . if you should ask one that hath it not , for meat , or drink , or money , they might well deny you . but if you ask these of one that hath abundance , and knows not what to do with them , but would throw them down the channell , rather then you should have them , what would you think of such a one ? especially , if it were your servant , or your child that owed you much more ? thus do you by god , and your own souls . you have thoughts enough and to spare , you know not what to do with them ; and yet rather then you will spend one hour in a day or a week in serious thoughts of the state of your souls , and the life to come , you will cast them away upon news , and tales , and other folks business that do not concerne you ; yea , you will cast them downe the sink of covetousness , and malice , and lust , and wantonness , and make them servants to the devil and the flesh . if you have a brooke running by your land , you will endeavor to turn it over your ground , that seeing it must run , it may as well run that way where it may do good , as run in vaine . so when your thoughts must run , is it not better that you turne them to your own hearts , and states , to prepare for the world that you are ready to step into , then to let them run in vaine . if you see a man go into a wine-seller , ( though it be his own ) and pull out all the spigots , and let all the wine run about the seller , and suffer no body to catch it , or be the better for it , what would you conceive of the wisdom or charity of that man ? your thoughts are a thing more precious then wine , and such a thing as should not be spilt . and yet is not this your everie-daies practice ? you are before him that knows your thoughts : denie it if you can . what hours of the day , can a man come to you , and find your thoughts altogether idle ? what minute of an hour can a man come and ask you , what are you now thinking on ? and you can truly say , nothing ! i know as long as you are awake you are alway thinking of somewhat , ( and perhaps when you are asleep ) and what is it on ? this body shall have a thought : and that body a thought : every word you hear , and every wrong that 's done you , and almost every thing you look upon , shall have a thought : and god & your own salvation shall have none : that is ; you will lose them , and let them run in wast ; but you will do no good with them , nor take in any profit by them , to your selves . . have you any thing that better deserves your consideration , then god , and your salvation ? certainly god hath more right to your thoughts then any thing else that you can place them on . your flesh , your friends , your worldly business are neither so honourable , so necessarie , or so profitable subjects , as god , and heaven are . as there is more profit to be got by the tillage of fruitful land , then barren heath ; or by digging in a mine of gold , then in a clay-pit . so is there more pleasure and profit to be gotten , in one hours serious thoughts of your salvation , then in thinking all your life time of the world . . at least methinks you should consider , how disproportionably and unequally you lay out your thoughts . cannot you spare god the tenths ; no nor the hundreth-part of them ? look back upon your lives , and trace your thoughts from day to day , and tell me how many hours in a weeke , in a month , in a year , you have spent , in serious thoughts of the state of your souls , and of the life to come ? is it one hour of a hundred , of a thousand , of ten thousand , with some of you , that is thus spent ? nay i have very great cause to fear , that there are some , yea that there are many , yea that ther 's far the greatest number , that never spent one hour since they were born , in withdrawing themselves purposely from all other business , and soberly , and in good sadness bethinking themselves what case they are in , what evidence they have of their title to salvation , or how they must be justified at the barre of god ; no nor what business they have in the world , and to what end they were made , and how they have done the work , that they were made for . ah sirs , doth conscience justifie you in this ? or rather will it not torment you one day to remember it ? what ? did thy land , and livings , worldly matters deserve all thy thoughts , and did not the saving of the soul deserve some of them ? did thy lusts , and sports , and wantoness deserve all ; and did not god deserve some of them ? was it not worth now and then an hours time , no nor one hours study in all thy life , to bethink thee in good sadness how to make sure of a life of endless joy and glory , and how to scape the flames of hell ? this is not an equall distribution of thy thoughts , as thou wilt confess at last in the horror of thy soul. . it is the end of your present time and warnings , that you may consider , and prepare for your everlasting state . what have you to do on earth but to consider how to get well to heaven ? o that you did but know what a mercy it is , before you enter upon an endless life , to have but time to bethink you of it , and to make your election sure ! if you were to be called away suddenly this night , and the angel of the lord should say to any of you , prepare ; for within this hour thou must die , and appear before the living god. then would you not cry-out , o not so suddenly lord ! let me have a little more time to consider of my condition : let me have one month longer , to bethink me of the case of my soul , and to make sure that i am justified from the guilt of my sins : let me have one day more at least to prepare for my everlasting state : for alas , i am yet unready . would not these be your cries , if god should call you presently away ? and yet now you have time you will not consider of these matters and prepare . . moreover , is it not time for you to consider your waies , when god doth consider them : if he would forget them or did not regard them , you might regard them the less your selves : but be sure of it , he doth observe them whether you do or not , and he remembreth them though you forget them . dost thou not know that all the sins of thy life are still on record before the lord ; saith job . , . thou numbrest my steps : dost thou not watch over my sinne ? my transgression is sealed up in a bag , and thou sowest up mine iniquity . do you think that god forgets your sins , as you forget them ? saith the lord by the prophet hosea , . . they consider not in their hearts , that i remember all their wickedness ; now their doings have beset them about , they are before my face : but , you 'l say , what if god do consider our waies ? why surely then it is not for nothing , but evil is near if nor prevented , as the lord saith in deut. . , . is not this laid up in store with me , and sealed up among my treasures ? to me belongeth vengeance , and recompence : their foot shall slide in due time : for the day of their calamity is at hand , and the things that shall come upon them make hast . if god be registring up thy sins , thou hast cause to tremble to think what that pretends : for in this hardness and impenitency of thy heart , thou art treasuring up wrath , against the day of wrath , and revelation of the righteous judgments of god , rom. . . as grace is the seed of glory , so sinne is the seed of shame , and trouble , and everlasting torment : and though it may seeme long before the harvest , you will tast the bitter fruit at last ; and whatsoever you have sowed , that shall you reap . . moreover ; if any thing ail'd you , you look that god should presently consider you : or if you want any thing , you think he should consider your wants : and yet will you not consider of him , and of your own wants ? when you are in trouble you 'l cry to god , have mercy upon me o lord , consider my trouble , psal. . consider and heare me o god , psal. . . when you lie in pain and sickness , you 'l then cry to god ; consider mine affliction , and deliver me , psal. . . if you be oppressed or abused , you 'l groan as the israelites under their task-masters , and perhaps cry to god , as the captived people , lam. . . see o lord , and consider ; for i am become vile : remember o lord , what is come upon us ; consider and behold our reproach : ch . . . & . . and must god consider of you , that will not consider of him , or your own souls ? or may you not rather expect that dreadfull answer , which he gives to such regardless sinners . prov. . , , , , , , . and heare your cries , as you heare his counsell , and think of you , as you thought of him . nay more then so ; even while you forget him , the lord doth daily consider you , and supply your wants , and save you from dangers ; and should you then cast him out of your thought ? if he did not think on you , you would quickly feel it to your cost and sorrow . . moreover the nature of the matter is such , as one would think , should for●e a reasonable creature to consider of it , and often and earnestly to consider . when all these things concurre in the matter , he must be a block or a mad man , that will not consider . . when they are the most excellent , or the greatest things in all the world : . when they are our own matters ; or neerly concerne us . . when they are the most necessary , and profitable , and delightfull things . and . when there is much difficulty in getting them , and danger of losing them , and all these go together in the matter of your salvation . . if you will not think of god , and your souls , of heaven , and hell , what then will you think of ? all other things in the world are but toyes , and jesting matters to these . crowns , and kingdoms , lands , and lordships are but chaff , and bawbles , dirt and dung , to these everlasting things . the acts of renowned kings and conquerors , are but as popet-plaies , in comparison of the working out of your salvation . and yet will you not be drawn to the consideration of such astonishing things as these ? one would think that the exceeding greatness of the matter , should force you to consider it whether you will or no : when smaller objects affect not the sences , yet greater will even force their way . he that hath so hard a skin that he cannot feel a feather , methinks should feel the weight of a mil-stone : and if he feel not the prick of a pin , methinks he should feel a dagger . he that cannot hear one whisper , methinks should hear a cannon , or a clap of thunder , if he have any such thing as hearing left him . he hath bad eyes that cannot see the sun. one would think that so glorious an object as god , should so entice the eyes of men , that they should not look off him . one would think that such matters as heaven and hell should follow thy thoughts which way ever thou goest , so that thou shouldest not be able to look besides them , or to think almost of any thing else , unless with great neglect , and disesteem . o what a thing is a stony heart , that can forget not only the god that he liveth by , but also the place where he must live for ever ? yea that will not be perswaded to the sober consideration of it for one hour . . and as these are the greatest matters , so they are your own matters , and therefore one would think you should not need so much ado to bring you to consider them . if it were only other mens matters , i should not wonder at it . but self-love should make you regard your own. in outward matters , all seek their own things , phil. . . and have they not more reason to seek their own salvation ? it is your own souls , your own danger , your own sin , your own duty , that i perswade you to consider of . it is that god , that christ , that would be your own : it is that heaven , that blessedness that may be your own , if you lose it not by neglect : it is that hell , and torment , that will certainly be your own if you prevent it not . and shou●d not these be thought on ? you will think of your own goods , or lands , or riches ; of your own families , your own business , your own lives , and why not also of your own salvation ? . especially , when it is not only your own , but it is the one thing needfull , luke . . it is that which your life , or death , your everlasting joy or torment lieth on : and therefore must be considered of , or you are utterly undone for ever . necessity lyeth upon you ; and wo be to you , if you consider not of these things . it is not so necessary that you eat , or drink , or sleep , or live , as it is necessary that you make sure your everlasting life . and the profit also doth answer the necessity . buy but this one pearle , and you will be infinite gainers , though you sell all that you have in the world to buy it . matth. . , , . get god , and get all : make sure of heaven , and then fear no loss , nor want , nor sorrow . if you count not all the world as dung , for the winning of christ , that you may be found in him , possessed of his righteousness , it is because you know neither the world , nor christ , phil. . , , . yea the delight also will answer the commodity : for in the presence of god is fulness of joy , and at his right hand are pleasures for evermore , psal . . and the fore-thoughts of them may well make glad our hearts , and cause our glory to rejoyce , psal. . , . for goodness and mercy shall follow us all the daies of our lives , and we shall dwell in the house of the lord for ever : psal. . . he shall guide us with his counsell , and afterward receive us into glory : psal. . . and lest yet you should suspect any lack of comfort , he tells you , you shall enter into the joy of your lord , matth. . . and that you shall be with him where he is , to behold his glory , joh. . . . and yet if all this might be had with a wet finger , if heaven were the portion of worldlings , and sluggards , that trouble not their thoughts much about it , then you might have some excuse for your inconsiderateness . but it is not so : there are difficulties , in your way ; and they are many and great : what a dark understanding have you to informe , what a dull and backward nature to spurre on ? what an unreasonable appetite ? what rageing passions ? what violent rebellious senses to contend with , to master and to rule ? abundance of adversaries on every hand : a subtil devil , and as malicious as subtil : and as furious and able to do you a mischief , if god restrain him not . a world of wicked men about you : each one more stiff in errour , then you in the truth ; and more fast to the devil then you are to god , ( if his grace do not hold you faster , then you will hold your selves : ) and therefore they are abler to deceive you , then you are to undeceive them : many of them are crafty , and can puzzle such ignorant beginners as you ; and can put a face of reverence and truth upon damnable errors , and pernicious waies : and those that have not wit , have foolish violence , and scorn and passion ; and can drive you towards hell , if they cannot draw you . all these enemies you must conquer , or you are lost . and is it not time for a man in so much danger to consider of them , that he may know how to escape ? and for one that is compassed about with such difficulties , to consider how he may well get through them . what abundance of things have you to consider of ? of all your life past ; of the relations you have born ; and how you have performed the duties of those relations ? of the time you have had ; and how you have spent it ? of the means you have had ; and what you have received by them : of the present state of your souls , your sins , your miseries , your hopes , and the duties that are incumbent on you , in order to your recovery . of the temptations to be encountred with ; and the graces that are daily to be exercised and confirmed : should not a man bethink himself with all possible care , and consider , and an hundred times consider , that hath all this to do , or be undone for ever ? you have much to know that will not easily be known , and yet must be known : and much to do , receive , and suffer , that hath difficulty joyned with necessity : were it necessary and not hard , the facility might draw you to make light of it . and were it hard , and not necessary , the difficulty might more discourage you then the matter would excite you : but when it must be done , or you must be shut out of heaven , and lie in hell for it world without end ; and yet there are so many difficulties in the way , i think it's time to look about you , and seriously consider . . to conclude ; consideration would prevent a world of misery , which else will make you consider when it is too late . it must be a principall means of your salvation if ever you be saved . if god have so much mercy for you , he will make you consider ; and set your sins in order before you , psal. . . and set hell fire before your face , and hold your thoughts on it , that you cannot look off . he will set before you a crucified christ , and tell you , that this your sins have done , and make you think of the reason of his sufferings ; & what there is in sinne that could require it ; and what it is to rebell against the lord , and runne your selves into the consuming fire . now your thoughts are gadding abroad the world , and stragling after every trifle , and going away from god : but if ever god will save you , he will overtake your hearts , and fetch them home , and shew them that they have somewhat else to think on . if commands will not serve , he will send out his threatnings , and terrours shall come upon you , and pursue your soul as the wind , job . . he 'l fetch you out of the ale-house , and the gaming-house , and take you off the merry pin ; and lay that upon your heart , that you shall not easily shake off . if you are taken up with the cares of the world , he 'l shew you that you have somewhat else to care for , and drown those cares in greater cares . if you have such giddy , unsetled , vagrant minds , that you cannot call in your thoughts to god , nor hold them with him ; he will lay those clogs and bolts upon them at first , that shall restraine them from their idle vagaries : and then he will set upon them such a byass , as shall better order them , and fix them for the time to come . men do not use to go to heaven , and never think of it . and to scape hell fire , and the plague of sinne , and the curse of the law , and the wrath of god , and the rage of satan , and never think on it : nor do they use to mind other matters , and find themselves in heaven , before they ever dreamd of it , or before their hearts were set upon it . no sirs , if ever god will save you , he will make you consider , and again consider , and perhaps with many a sigh and groan ; and bring these things so neere your hearts , that you shall not only think on them , but feel them : according to that command , deut. . , . & . , , . they shall be as written before your eies : you shall think of them when you lie down , and when your rise up , as if they were written upon the testure of your beds : you shall think of them when you sit at home , when you go abroad , as carrying them still with you , which way soever you go . as before god was not in all your thoughts , so now he will be the sum and end of them all . and if by your resistance you scape these considerations , believe it , god will bring you to consideration , by a severer and more dreadfull way . if he do but give your conscience a commission , it will follow you , and bring you to such a consideration , as judas was brought to . if he lay you under his judgments , and speak to you by his rod , and give you a lash with every word , and ask you whether yet you will consider of it ? it may bring such things to your thoughts , as you were little troubled with before . if he say but the word , how soon will your soul be required of you ; and when you lie in hell and feel the smart you will then consider of it . now we cannot beg of you to bestow one hour in sober consideration ; but then you shall do it without intreaty : then you will be as a man that hath the stone , or gout , or tooth-ake , that cannot forget it , if he would never so faine . forget your folly , your obstinacy , and unthankfullness , then if you can , forget gods wrath , and the torment which you feel , then if you can . now you were so busie that you could not have while to think of the matters of the world to come ; but then god will give you leasure ; you shall have little else to do ; you shall have time enough : when you have thought of these things ten thousand years , you shall still have time enough before you , to think of them againe . you will not consider now , but , when god hath performed the intents of his heart , in the latter daies you shall perfectly consider it , jer , . . & . . o that you were wise , that you understood this ; that you would consider your latter end , deut. . . what brings so many thousand souls to hell , but because they would not consider in time ? if you could speak with any of those hopeless souls , and ask them , how came you to this place of torment ? they would tell you , because we did not consider of our case in time : we little thought of this day , though we were told of it : we had a load of sinne upon us , and did not consider how we might be relieved : we had christ , and mercy set before us , but we did not consider the worth of them , nor how to be made partakers of them : we had time , but we considered not how to make the best of it . we had the work of our salvation lay upon our hands ; but we did not consider how we might accomplish it : o had we but considered what now we feel , we might have escaped all this , and have liv'd with god! these would be the answers of those miserable souls , if you could but ask them the cause of their misery , ther 's scarce a thief or murderer hang'd at the gallows , but will cry out , o if i had but had the wit , and grace to have considered this in time , i need not to have come to this . ther 's scarce an unthrift that falls into beggery ; no nor a man , that comes to any mischance , but will say , if i had considered it before hand , i might have prevented it . most of the calamities of the world might have been prevented , by timely and sober consideration . god himself doth place mens wickedness much in their inconsiderateness , and laies the cause of their destruction upon it . whence is it that israel was rebellious to astonishment , isa. . . why , israel doth not know , my people doth not consider . job , , . he shall break in pieces mighty men without number , and set others in their stead : therefore he knoweth their works , and he overturneth them in the night , so that they are destroyed , he striketh them as wicked men in the open sight of others : because they turned back from him , and would not consider any of his waies . why do men live so wilfully in sinne , but because they consider not that they do evill , ecel . . . how many such hath the world that god pronounceth a wo to ? isa . , . that drink , and play , and give themselves to their merriments , but they regard not the work of the lord ; neither consider the operation of his hands . they consider not in their heart , the folly of their waies , isa. . , , . when they see gods judgments , they consider not the meaning of them , and therefore lay them not to heart , isa. . . . and when god calleth men to conversion , or reformation , he useth to call them to consideration as the way to it . hag. . . thus saith the lord of hosts , consider your waies . the sonne that shall escape the misery of his fathers , is he that considereth , and turneth away from his transgressions , and considereth , and doth not his forefathers works ; ezek. . , . and when he sendeth the prophet to them , ezek. . . it is but with this encouragement ; though they are a rebellious house , it may be they will consider . and david professeth , that consideration was the beginning of his conversion , psal. . . i thought on my waies , and turned my feet unto thy testimonies . i made hast and delayed not to keep thy statutes . i know that it is the lord , that must renew and revive a sinfull soul : but yet under god , consideration must do much . o could we but perswade our people to consider , it is not sure possible that they could be as they are , or do as they do . would so many thousands live in ease , and quietness under the guilt of so many sinnes , and the wrath of god , if they did , but well consider of it ? durst they live so peaceably in a state of death , and in the slavery of the devill , if they did but well consider of it ? would they do no more to prepare for their speedy appearing before god , and for the scaping of hell fire , if they did but consider of it ? would th●● swallow down their cups so greedily , and give up themselves to the world so eagerly , if they did but well consider what they do ? methinks they should not . the cause of sinne , and the devil is so naught , that i should hope to shame it with most of the ungodly , if i could but bring them to a serious consideration of it . o how the kingdom of satan would down , if we could but tell how to make men considerate : how fast the devil would lose his servants ? what abundance christ would gaine ? and how many would be saved , if we could but tell how to make men consider●te ? and one would think that this should be easily done , seeing man is a self-loving , and reasonable creature : but yet to our grief , and great admiration , we cannot bring them to it . i should not doubt , but one sermon , or one sentence of a sermon , might do more good then a hundred do now , if i were but able to perswade the hearers , when they come home , to follow it by serious consideration . but we cannot bring them to it : if our lives lay on it , we could not bring them to it : though we knew that their own lives and salvation lieth on it , yet can we nor bring them to it . they think , and talk of other matters , almost as soon as the sermon 's done : and they turn loose their thoughts ; or if they do read , or hear , or repeat a little ; yet cannot we get them to one half hours secret , and sober consideration of their case . this is the reason , why it is so rare a thing to see men throughly turn to god. this is much of the use of all gods teachings , and afflictions too , but to bring men to sober consideration . god knows that sinne hath unmanned us , and lost us the use of our reason , where we have most use for it : and therefore the means , and works of god , are to recover us to our reason , and to make us men againe . the very graces of his spirit , are to make us to be more reasonable . and now before i dismiss this direction , i have a question , and a request , to make to thee , whoever thou art , that readest these lines . my question is this ; hast thou ever s●berly considered of thy waies , and laid th●se greatest matters to heart , or hast thou not ? dost thou ever use to retire into thy self , and spend any time in this need●ull work ? if thou dost not , my request to thee is , that now at last thou wouldest do it without delay . shall i beg this of thee ; shall the lord that made thee , that bought thee , that preserveth thee , request this of thee ; that thou wouldest sometimes betake thy self into some secret place , and set thy self purposely to this work of consideration , and follow it earnestly , and close with thy heart , till thou hast made something of it , and brought it to a resolution . wilt thou then spend a little time , in reasoning the case with thy self , and calling thy heart to a strict account , and ask thy self , what is it that i was made for ? and what business was i sent into the world about ? and how have i dispatcht it ? how have i spent my time , my thoughts , my words ; and how shall i answer for them ? am i ready to die , if it were this hour ? am i sure of my salvation ? is my soul converted , and truly sanctified by the holy ghost ? if not , what reason have i to delay ? why do i not set about it , and speedily resolve ? shall i linger till death come , and find me unconverted ? o then what a sad appearance shall i make , before the lord. and thus follow on the discourse with your hearts ? what say you , sirs ? will you here promise me to bestow but some few hours , if it be but on the lords day , or when you are private on the way , or in your beds , or in your shops , in these considerations ? i beseech you , as ever you will do any thing at my request , deny me not this request . it is nothing that is unreasonable . if i desired one of you to spend an hour in talking with me , you would grant it ; yea , or if it were to ride , or go for me : and will you not be intreated to spend now and then a little time in thinking of the matters of your own salvation ? deny not this much to your selves , deny it not to god , if you will deny it me . should you not bethink you a few hours , of the place , and state that you must live in for ever ? men will build strong where they think to live long : but a tent , or a hut will serve a souldiour for a few nights . o , sirs , everlasting is a long day . in the name of god let not conscience have such a charge as this against you hereafter ; thou art come to thy long home● , to thy endless state , before eve● thou spentest the space of an hour , in deep and sad , and serious considerations of it , or in trying thy title to it . o what a confounding charge would this ? i am confident i have the witness of your conscienses going along with me , and telling you it is but reasonable , yea , and needfull which i say . if yet you will not do it , and i cannot beg one hours sober discourse in secret , between you and your hearts , about these things , then what remedie , but even to leave you to your misery . but i shall tell you in the conclusion , that i have no hope of that soul , that will not be perswaded to this duty of consideration : but if i could perswade you to this reasonable , this cheap , this necessary work , and to follow it close , i should have exceeding great hopes of the salvation of you all . i have told you the truth : consider what i say , and the lord give you understanding : tim. . . or if you put me to conclude in harsher terms , they shall be still the oracles of god ; now consider this yee that forget god , lest i teare you in pieces , and there be none to deliver you , psal. . . and so much for the third direction , about consideration ; on which i have staid somewhat long , because i apprehend it of exceeding necessity . direct . iv. the fourth direction which i shall give you , that the work of your conversion may not miscary is this : see that the work of humiliation be throughly done , and break not away from the spirit of contrition before he have done with you : and yet see that you mistake not the nature , and the ends of the work , and that you drive it not on further then god requireth you . here i shall first shew you the true nature of humiliation : and o. the use and ends of it , and o. the mistakes about it , that you must avoid , and o. i shall press on the substance of the direction , and shew you the necessity of it . i. there is a preparatory humiliation that goes before a saving change , which yet is not to be despised , because it is a drawing somewhat neerer unto god , though it be not a faithfull closure with him . this preparatory humiliation , which many have that perish , doth chiefly consist in these things following . º it lieth most in the fear of being damned : as it is most in the passions , so most in this of feare . o. it consisteth also in some apprehension of the greatness of our sinnes , and the wrath of god , that hangs over our heads , and the danger that we are in of being damned for ever . o. it consisteth also in some apprehensions of the folly , that we are guilty of in sinning , and of some repentings that ever we did it , and some remorse of conscience for it . o. hereto may be joyned some passions of sorrow , and this expressed by groans and tears . o. and all this may be accompanyed with confessions of sinne to god and man , and lamentations for our misery , and in some it preceedeth to desperation it self . o. and lastly it may proceed to an indignation against our selves , and to the taking of a severe revenge on our selves , yea , more then god would have men take ; as judas did by self-destroying . this desparation , and self-execution are no parts of the preparatory humiliation ; but the excess , and error of it , and the entrance upon hell. . but there is also a humiliation that is proper to the converted , and which accompanieth salvation ; and this con●eineth in it , all that is in the former , and much more : even as the rational soul conteineth the sensitive , and vegetative , and much more . and this saving humilation consisteth in these following particulars . . it beginneth in the understanding ; º it is rooted in the will ; º it worketh in the affections ; and o. when there is opportunity it sheweth it self in outward expressions , and actions . . humiliation in the understanding , consisteth in a low esteem of our selves , and in a self-abasing , self-condemning judgment on our selves . and that in these particulars . o. it consisteth in a deep , and solid apprehension , of the odiousness of our own sinnes habitual ; and actual , and of our selves for our sinnes : and that because they are contrary to the blessed nature and law of god , and so contrary to our own perfection , and chief good. o. it consisteth also in a solid , and fixed apprehension , of our own ill-deserving , because of these sinnes : so that our judgments do subscribe to the equity of the condemning sentence of the law ; and we judge our selves unworthy of the smalest mercy ● and worthy of hell fire . o. it consisteth in an apprehension of our undone , and miserable condition in our selves : not only as we are the heirs of torment , but as we are void of the image and spirit of god , and have lost his favour , and are under his displeasure , and enmity by our sinne , and have forfeited our part in everlasting glory , and how unable we are to help our selves . and o. this is in such a measure , that we truly judge our sinne , and our selves for sinne , to be more odious then any thing else could have made us , and our misery by sinne in the foresaid particulars , to be greater then any outward calamity in the flesh , and then any worldly loss could have procured us . and this we apprehend by a practical judgment , and not only by a bare uneffectual speculation . o. and the spring of this is some knowledge of god himself , whose majesty is so glorious , and whose wisdom is so infinite ; who is so good in himself , and unto us , and whose holy nature is contrary to sinne ; and who hath an absolute propriety in us , and soveraignty over us . o. and also it proceedeth from a knowledge of the true state of mans felicity , which by sin he hath cast away , that it consisteth in the pleasing and glorifying , and enjoying of god , in loving , and delighting in him , and praising him for ever , and having a nature perfectedly holy , and sitted hereunto . to see that sinne is contrary to this felicity , and hath deprived us of it , is one of the springs of true humiliation . and º it proceedeth also from a believing knowledg of christ crucified , whom our sinnes did put to death , who hath declared in the most lively manner to the world by his cross , and sufferings , what sinne is , and what it had done , and what a case we had brought our selves into . thus much of saving humiliation consisteth in the understanding . o. the principal seat of this humiliation is in the will , and there it consisteth in these following acts. o. as we think basely of our selves , so the will hath a fixed displacency against our selves for our sinnes , and a kind of loathing of our selves , for all our abominations : as you may read , ezek. . . & . . & . . a humble sinner is allen out with himself , and as he is evill , his heart is against himself . o. there is also in the will a deepe repenting that ever we sinned , and wronged god , and abused grace● , and have brought our selves to this as we have done ; so that the humbled soul could wish that he had spent his daies in prison , in beggery , or in bodily misery , so that he had not spent them in sinne ; and if it were to do againe , he would rather choose such a life of shame and calamity in the world , then a life of sinne , and would be glad of the exchange . o. a humbled soul is truly willing , to grieve for the sinnes which he hath committed , and to be as deeply sensible of them , and afflicted for them , as god would have him . even when he cannot shed a tear , yet his will is to shed them . when he cannot feel any deep afflicting of his soul for sinne , his hearty desire is , that he might feel it . he doth an hundred times weep in desire , when he doth it not in act. o. a humbled soul is truly willing to humble the flesh it self , by the use of those appointed means by which god would have him bring it in subjection : as by fasting , or abstinence , or mean attire , hard labour , and denying it unnecessary delights . it 's a doubt worth the considering , whether any such humbling act must be used , purposely in revenge on our selves for sinne , to which i answer , that we may do nothing in such revenge that god doth not allow , or that makes our body less fit for his service : for that were to be revenged of god , and our souls : but those humbling means which are needfull to tame the body , may well be used with this double intention : first and chiefly , as a means for our safety , and duty for the time to come ; that the flesh may not prevail , and then collaterally we should be the more content that the flesh is put to so much suffering , because it hath been , and still is so great an enemy to god , and us , and the cause of all our sinne , and misery : and this is the revenge that is warrantable in the penitent , and some think is meant cor. . . o. as the humbled soul hath base thoughts of himself , so he is willing that others should esteem , and think of him accordingly , even as a vile , unworthy sinner ; so far as his disgrace may be no wrong to the gospel , or to others , or dishonour to god. his pride is so far taken down , that he can endure to be vilified , with some consent : not approving of the sinne of any man that doth it maliciously , but consenting to the judgment , and rebukes of those that do it truly , and to the judgment of god , even by them that do it maliciously . the humbled soul doth not stand defending , and unjustly extenuating his sinne , and excusing himself , and swelling against the reprover : whatever he may do in a temptation , if this temper were predominant , his pride , and not humility , must be predominant . but he judgeth himself , as much as others can justly judg him , and humbly confesseth , to be base in mens eyes , till god shall think it meet to raise him , and recover his esteem . and the root of all this in the will is , o. a love to god , whom we have offended , o. a hatred of sinne , that hath offended him , and that hath made us vile , and o. a believing sense of the love , and sufferings of christ , that in his flesh hath condemned sinne , ( rom. . , . ) and thus you see what humiliation is in the will , which is the very life and soul of true humiliation . o. humiliation also consisteth in the affections : in an unfeigned sorrow for the sinne which we have committed , and the corruption that is in us ; and a shame for these sinnes ; and a holy feare of god whom we have offended , and of his judgments which we have deserved ; and a hatred of our sinnes , by which we have deserved them . but ( as i must further shew you anon ) it is not the measure , but the sincerity of these passions , by which you must make a judgment of your state : and that will be hardly discerned by the passions themselves , but only by so much of the will , as is in them : and therefore the will is the safest to judg by . o. humiliation also consisteth expressively in the outward actions , when opportunity is offered : and it is not true in the heart , if it refuse to appeare without , when god requireth it , in your ordinary course . the outward acts of humiliation are these : o. a voluntary confession of sinne to god , and to men , when god requireth it , and that is , when it is necessary to his honour , to the healing of them that we have endangered , and satisfying the offended : at least in the hearing of men , in such cases as these to confess them openly to god ; an unhumbled soul will refuse this for the shame : but the humble will freely take shame to themselves , and warne their brethren , and justifie god , and give him the glory . . joh. . . if we confess our sinnes , he is faithfull and just to forgive us : read , mark . . levit. . . & . , & . . num. . , . jam . . confess your faults one to another , and pray one for another , that yee may be healed . prov. . . he that hideth his sinnes , shall not prosper : but who so confesseth , and forsaketh them , shall have mercy ▪ not that any man is to confess his secret sinnes to others , except in case that he cannot otherwise find relief : nor that a man is to publish those offences of his owne , by which he may further dishonour god , and hinder the gospel : but when the sinne is open already , and specially when the offence of others , the hardening of the wicked , the satisfaction of the church concerning our repentance , do require our confession , and open lamentation , the humble soul both must , and will submit to it : but the rotten hearted , unhumbled hypocrite will confess but in these cases : o. when the secrecy of the confession , or the smalness of the fault , or the customariness of such confessing , doth make it to be a matter of no great disgrace : o. or when it is so open , that it is in vain to attempt to hide it , and his confession will do nothing to increase the disgrace . o. or when conscience is awakened , or they see they must die , or are forced by some terrible judgment of god ; in all these cases the wicked may confess . and so judas will confess , i have sinned in b●traying the innocent blood : and pharaoh will confess , i and my people have sinned . and a thief on the gallows will confess : and the vilest wretches on their death bed will confess : but we have more death-bed confessions , then voluntary confessions before the church . nay so far hath pride and hypocrisie prevailed , and the ancient discipline of the church been neglected , that i think in most countries in england , there are many more that make confessions on the gallows , then personally in the congregation . o. humiliation must be also expressed , by all those external means , and signes which god by scripture , or nature calleth us to . as by tears , and groans , so far as we can seasonably procure them . and by fasting , and laying by our worldly pomp and bravery , and using meane , ( though decent ) attire : and by condescending to men of the lower sort , and stooping to the meanest : by humble language , and carriage : and by forgiving others , on this account , that we are sensible of the greatness of our debts to god. and thus i have briefly shewed you the true nature of humiliation , that you may know what it is that i am perswading you to , and which you must submit your hearts unto . ii. when i have told you the use and ends of humiliation , you will see more of the reason of it's necessity to your selves . and first , it is one use of humiliation , to help on the mortification of the flesh , or carnal self , and to annihilate it as it is the idol of the soul. the nature of mans sinfull , and miserable estate is , that he is fallen from god , to himself ; and liveth now to himself , studying , and loving , and pleasing himself , his natural self , above god. and a sinner will let go many outward sinnes , and be driven from the out-works , before he will let go carnal self , and be driven from the castle and strength of sinne . there is no part of mortification so necessary , and so hard as self-denial : indeed this doth virtually comprehend all the rest , and if this be done , all 's done . if it were but his friend , his superfluities , his house , his lands , perhaps a carnal heart might part with it : but to part with his life , his all , his self , this is a hard saying to him , and enough to make him go away sorrowfull , as luke . , , . and therefore here appeareth the necessity of humiliation : this layeth all the load on self , and breaketh the heart of the old man , and maketh a man loath himself , that formerly doted on himself . it layeth this tower of babel in the dust , and maketh us abhorre our selves in dust and ashes : it setteth the house on fire about our eares , which we both trusted and delighted in . and makes us not only see , but feel , that it's time for us to be gone . pride is the master vice in the unsanctified : and it 's the part of humiliation to cast it down . self-seeking is the busines of their lives ; till humiliation help to turn the streame : and then if you did but see their thoughts , you should see them think most vilely of themselves : and if you do but over-heare their prayers , or complaints , you shall hear them still cry out upon themselves , and beg help against themselves , as their greatest enemies . . the next use of humiliation ( and implyed in this ) is , to mortifie those sinnes , which carnal self doth live upon , and is maintained by ; and to stop all the avenues , or passages of it's provision . sinne is sweet and dear , to all that are unsanctified : but humiliation makes it bitter and base . as the indians cured the spanish captaine of his thirst after gold , by pouring melted god down his throat ; or as children are perswaded from playing with a bee-hive , when they are once or twice stung by them ; or from playing with snappish dogs , when they are bitten by them . so god will teach his children to know what it is to play with sinne , when they have smarted by it . they will know a nettle from a harmless herbe , when they feel the sting : we are so apt to live by sense , that god seeth it needfull , that our faith have something of sense to helpe it . when the conscience doth accuse , and the heart is smarting , and groaning in pain , and we feel that no shifting , or striving will deliver us , then we begin to be wiser then before , and to know what sinne is , and what it will do for us . when that which was our delight , is become our burden , and a burden too heavy for us to bear , it cureth our delighting in it . when david was watering his couch with his tears , and made them his drink , his sinne was not the same thing to him , as it was in the committing . humiliation washeth away the painting of this harlot , and sheweth her in her deformity . it unmasketh sinne , which had got the vizard of virtue , or of a small matter , or harmless thing . it unmasketh satan , who was transformed into a friend , or an angel of light , and sheweth him , as we say , with his cloven feet and horns . how hard is it to cure a worldling of the love of money ? but when god hath laid such a load of it on his conscience , that makes him groan , and cry for help , he hath then enough of it : when he feels those words in jam. . , , , . and he begins to weep , and howl for the miseries that are comming on him , and he feels the stink of his corrupted riches , and the canker of his gold and silver do begin to eat his flesh as fire , and his idol is but a witness against him , then he is better able to judge of it , then he was before . the wanton thinks he hath a happy life , when the harlots lips do drop as the honey-combe : but when he perceiveth her end is bitter as wormwood , and sharp as a two-edged sword , and that her feet go down to death , and her steps take hold on hell , and he lyeth in sorrow complaining of his folly , prov . , , , , . he is then of a more rectified judgment then he was . manasseh humbled in irons , is not the same as he was upon the throne : though grace did more to it then his fetters , yet were they some way serviceable to that end , humiliation openeth the doore of the heart , and telleth you what sinne is to the quick ; and letteth in the words of life , which passed no further then the care or braine . it is a tireing work to talk to dead men , that have lost their feeling ; especially when it is an affective ▪ and practicall doctrine , which we must deliver to them , which is lost if it be not felt and practised : till humiliation comes , we speak to dead men , or at least to men that are fast asleep . how many sermons have i heard that one would think , should have turned mens hearts within them , and made them cry out against their sinnes , with sorrow and shame in the face of the congregation , and never meddle with them more : when yet the hearers have scarce been moved by them , but gone away as they came , as if they knew not what the preacher said ; because their hearts were all the while asleep within them . but a humbled soul , is an awakened soul : it will regard what is said to it : especially when they perceive that it cometh from the lord , and concerneth their salvation . it is a great encouragment to us , to speak to a man that hath eares , and life , and feeling ; that will meet the word with an appetite , and take it with some relish , and let down the food that is put into their mouths . the will is the chiefest fort of sinne . if we can there get in upon it , we may do something : but if it keep the heart , and we can get no neerer it then the eare or braine , there will no good be done . now humiliation openeth us a passage to the heart , that we may assault s●nne in it's strength . when i tell you of the abominable nature of sinne , that caused the death of christ , and causeth hell , and tell you that it is better to runne into the fire , then to commit the least sinne wilfully ; though it be such as the world makes nothing of , another man may hear all this , and superficially believe it , and say it is true : but it is the humbled soul that feeleth what i say . what a stir have we with a drunkard , or worldling , or any other sensuall sinner , in perswading him to cast away his sinnes with detestation : and all to little purpose : sometime he will , and sometime he must needs be tasting them again ; and thus he stands dallying ▪ because the word hath not mastered his heart . but when god comes in upon the soul as with a ●empest , and throweth open the doores , and as it were thundereth , and lighteneth in the conscience , and layeth hold upon the sinner , and shaketh him all in pieces by his terrours , and asketh him , is sinning good for thee ? is a fleshly careless life so good ? thou wretched worm . thou foolish piece of clay . darest thou thus abuse me to my face ? dost thou not know that i look on ? is this the work that i made thee for , and that i feed and preserve thee , and continue thee alive for ? away with thy sinne , without any more adoe , or i 'le have thy soul away , and deliver thee to the tormentors . this wakeneth him out of his dalliance , and delaies ; and makes him see , that god is in good earnest with him , and therefore he must be so with god. if a physician have a patient that is addicted to his appetite , who hath the gout , or s●one , or other disease , and he forbid him wine , or strong drink , or such meats as he desireth ; as long as he feeles himself at ease , he will be venturing on them , and will not be curbed by the words of the physion : but when the fit is on him , and he feels the torment , then he will be ruled : pain will teach him more effectually then words could do . when he feeleth what is hurtfull to him ; and feeleth that it alway makes him sick , it will restraine him more then hearing of it could do . so when humiliation doth break your hearts and make you feel that you are sick of sinne , and filleth your soul with smart , and sorrow , then you will be the more willing that god should destroy it in you . when it lyeth so heavy on you , that you are unable to look up , and makes you go to god with groanes and teares , and cry , o lord be mercifull to me a sinner : when you are faine to go to ministers for ease to your consciences , and fill their eares with accusations of your selves , and open even your odious shamefull sinnes , then you will be content to let them go . now there is no talking to you of mortification , and the resolute rejecting of your sinnes : the precepts of the gospel are too strict for you to submit to . but a broken heart would change your mindes . the healthfull plow-man saith , give me that which i love : these physicians would bring us all to their rules , that they may get money by us : i never mean to follow their directions ? but when sickness is upon him , and he hath tryed all his own skil in vaine , and paine giveth him no rest , then send for the physician : and then he will do any thing , and take any thing whatever he will give him ; so that he may but he eased , and recovered . so when your hearts are whole , and unhumbled , these preachers , and scriptures are too strict for you : you must have that which you love : self-conceited precise ministers must have leave to talk ; but you will never believe that god is of their mind , or will damn men for taking that which they have a mind of . o but when these sinnes are as swords in your hearts , and you begin to feele what ministers told you of , then you will be of another mind : away then with this sinne : there 's nothing so odious , so hurtfull , so intollerable . o that you could be rid of it , what ever it cost you ! then he will be your best friend , that can tell you how to kill it , and be free from it ; and he that would draw you to it , would be as satan himself to you ; matth. . , . gal. . , . humiliation diggeth so deep , that it undermineth sinne , and the fortress of the devil ; and when the foundation is rooted up , it will soone be over throwne . when the murderers of christ were pricked to the heart , they 'l then cry out for counsell to the apostles . acts . . when a murderer of the saints is stricken blindfold to the earth , and the spirit withall doth humble his soul , he will then cry out , lord what would'st thou have me to do ? acts . . when a cruel jaylour that scourged the servants of christ , is by an earth-quake brought to a heart-quake , he will then cry out , what shall i do to be saved ? acts . . and here comes in the usefulness of afflictions ; even because they are so great advantages to humiliation . men will be brought to some reason by extreamities . when they lie a dying , a man may talk to them , and they will not so proudly fly in his face , nor make a scorne of the word of the lord , as in their prosperity they did . god will be more regarded when he pleadeth with them , with the rod in his hand : stripes are the best logick , and rhetorick for a fool . when sinne hath captivated their reason to their flesh , the arguments to convince them must be such , as the flesh is capable of perceiving . we may long tell a beast of dangers , and discommodities , before we can perswade him from that which he loves . sensuality doth brutifie men in too great a measure : and so far as they are brutish , it is not the clearest reasons that will prevaile : and if god did not maintaine in corrupted man , some remnants of free reason , we migh preach to beasts as hopefully as to men . but afflictions tend to weaken the enemy that doth captivate them ; as prosperity by accident tends to strengthen him . the flesh understandeth the language of the rod , better then the language of reason , or of the word of god. and as the sensible part of our humiliation promoteth mortification , so the rational and voluntary humiliation , which is proper to the sanctified , is a principal part of mortification it self . and thus you may see that it 's necessary that we be throughly humbled , that sin may be throughly killed in us . . another use of humiliation is , to fit the soul for a meet entertainment of further grace , and that both for the honour of christ and grace , and for our own welfare . . in respect of christ , it is equal , that he should dwell in such souls only as are fit to entertaine him . neither his person , nor his business , are such as can suit with the unhumbled heart . till humiliation make a sinner feel , his sinne , and misery , it is not possible that christ , as christ , should be heartily welcome to him , or received in that sort as his honour doth expect . who cares for the physician that feels no sickness , and feares not death ? he may pass by the doores of such a man , and he will not call him in : but when paine and feares of death are on him , ●e will send , and seek , and bid him welcome . will any man fly to christ for succour , that feeleth not his wants , and danger : will they lay hold on him , as the only refuge of their souls , and cleave to him as their only hope , that feele no great need of him ? will they lie at his feet , and beg for mercy , that feel themselves well enough without him ? when men do but hear of sinne , and misery , and superficially believe it , they may coldly look after christ , and grace ; and feel the worth of the later , in such a manner as they feel the weight of the former . but never is christ valued and sought after as christ , till sorrow have taught us how to value him : nor is he entertained in the necessary honour of a redeemer , till humiliation throw open all the doores : no man can seek him with his whole heart , that seeks him not with a broken heart . and it 's certain that christ will come on no lower terms into the soul. though he come to do us good , yet he will have the honour of doing it : though he come to he●l us , and not for any need he hath of us , yet he will have the welcome that 's due to a physician . he comes to save us , but he will be honoured in our salvation . he inviteth all to the marriage supper , and even compelleth them to come in : but he expecteth that they bring a wedding garment , and come not in a garbe that shall dishonour his house . though his grace be free , yet he will not expose it to contempt , but will have the fullness and freeness of it glorified . though he came not to redeem himself but us , yet he came to be glorified in the work of our redemption . he hath no grace so free , as to save them that will not esteem it , and give him thanks for it . and therefore though faith is enough to accept the gift , yet must it be a thankfull faith , that will magnifie the giver , and a humble faith that will feele the work of it , and an obediential faith that will answer the ends of it . and therefore that faith which is the condition of our justification , is fitted as well to the honour of the giver , as the commodity of the receiver . and as reason telleth us that it should be so , so christian ingenuity consenteth that it be so . the soul that is truly united to christ , and partaketh of his nature , doth think it's own receiving greatest , where the honour of christ is greatest : and it cannot take pleasure in the thoughts of such a kind of grace , as should dishonour the lord of grace himself . as christ is solicitous for the saving of the soul , so that he makes the soul solicitous of the right entertainment of him that saveth it . and therefore though his blood , and not his teaching or his government was the ranson of our souls , yet he is resolved to justifie none by his blood , but on the condition of that faith , which is a hearty consent to his teaching and dominion . it is not in the application , or bestowing of christ's benefits , as it was in the purchasing of them . when he came to ransom us , he consented to be a sufferer , and gave his cheeks to the smiter , and submitted to reproach ; he endured the cross , despising the shame , and being reviled , he reviled not , but prayed for his persecutors : but when he comes by his saving grace into the soul , he will not there be entertained with contempt : for in the flesh he came on purpose to be humbled : but in the spirit he comes to be exalted : in the flesh he came to condemn the sinne that reigned in our ▪ flesh , ( rom. . . ) and so was made sinne for us ( that is , a sacrifice for sinne ) ( cor. . . ) but in the spirit he comes to conquer our flesh , and by the law of his quickning spirit , to free us from the law of sinne and death : both that the righteousness of the law might be fullfilled in us , and also that there might be no condemnation to us , who walk not after the flesh , but after the spirit . rom. . , , . the kingdom of christ was not worldly ; for if it had been worldly , he would have sought to establish it by strength of armes , and fighting , which are worldly means , joh. . . but his kingdom is within us : it is a spiritual kingdom : and therefore though in the world he was used with contempt , as a fool , and as a sinner , and a man of sorrows ; yet within us he will be used with honour , and reverence , as a king and absolute lord. it was the houre of the executioner , and the power of darkness , when he was in his suffering : but it is the houre of his triumph , and marriage , and the prevailing power of the heavenly light , when he cometh by saving grace into the soul. on the cross he was as a sinner , and stood in our place , and bore what was our due , and not his owne . but in the soul he is the conquerour of sinne , and cometh to take possession of his own , and doth the work that belongeth to him in his dignity ; and therefore he will there be acknowledged , and honoured . on the cross he was pulling down the kingdom of satan , and setting up his own , but in the preparatory purchase : but in the soul he doth both by immediate execution . on the cross sinne and satan had their full blow at him : but when he entred the soul , he hath his blow at them , and ceaseth not till he have destroyed them . in purchasing he expended his own : but in converting he takes possession of that which he purchased . in a word ; he came into the world in flesh for his undertaken humiliation : but he comes into the soul , by his spirit , for his deserved exaltation : and therefore though he endured to be spit upon in the fl●sh , he will not endure to be sleighted in the soul : and as in the world he was scorned with the title of a king , and crowned with thorns , and clothed in such kingly robes , as might make him the fitter object for their reproach : so when his spirit entereth into the soul , he will be there inthroned in our most reverent , subjective , and deepest esteeme , and crowned with our highest love , and thankfullnes , and bowed to with the tenders of obedience , and our praise . the cross shall there be the portion of his enemies , and the crown and scepter shall be his : and as all were preferred before him on earth , even barrabas himself ; so all things shall be put under him in the sanctified soul , and he shall be preferred before all . this is the end of humiliation , to make ready the heart for a fuller entertainment of the lord that bought it : and to prepare the way before him , and fit the soul to be the temple of his spirit . a humbled soul would never have put him off with excuses from oxen , and farms , and wives ; as luke . and matth. . but the unhumbled will make light of him . and . as christ himself will be honourably recieved , or not at all , so must the mercies , and graces which he offereth : he will not apply his blood , and righteousness to them that care not for it : he will not pardon such a masse of iniquity , and remove such mountaines as lie upon the soul ; for them that feel not the necessity of such a mercy . he will not take men from the power of the devil , and the drudgery of sinne , and the suburbs of hell , and make them his members , and the sonnes of god , and the heirs of heaven , that have not learn't the value of these benefits , but set more by their very sinne , and misery , and the trifles of the world . christ doth not despise his blood , his spirit , his covenant , his pardon , nor his heavenly inheritance : and therefore he will give them to none that do despise them , till he teacheth them better to know their worth . do you think it would stand with the wisdom of christ , to give such unspeakable blessings as these , to men that have not hearts to value them ? why , it is more to give a man justification , and adoption , then to give him all this visible world ; the sunne , the moone , the firmament , and the earth . and should these be given to one that cares not for them . why by this meanes god should miss of his ends : he should not have the love , the honour , or the thanks , that he intended by his gift . it is necessary therefore that the soul be throughly humbled , that pardon may be received as pardon , and grace as grace , and not set light by . and . as this is necessary for the honour both of christ and grace , so also it is necessary for our own benefit and consolation . the mercy cannot indeed be ours , if humiliation do no make us capable of it . these cordials must be taken into an empty stomack , and not be drownd in ●legm , and filth . a man on the gallows will be glad of a pardon : but a stander by that thinks he is innocent , would not regard it , but take it for an accusation . there is no great sweetness in the name of a redeemer , to an unhumbled soul. it sets not by the spirit : the gospel is no gospel to it , the tidings of salvation are not so glad , to such a one , as the tidings of riches , or worldly delights would be . as it is the preparation of the stomack that maketh our meat sweet to us ; and the coursest fare is pleasanter to the sound , then sweet-meats to the sick : so if we were not emptied of our selves , and vile , and lost in our own apprehensions , and if contrition did not quicken our appetites , the lord himself , and all the miracles of his saving grace , would be but as a thing of nought in our eyes ; and we should be but weary to heare or think of them , but o what an inestimable treasure is christ to the humbled soul. what life is in his promises ? what sweetness in every passage of his grace ; and what a feast in his unmeasurable love ? . another use of humiliation , implyed in the former , is , that it is necessary to bring men to yield to the terms of the covenant of grace : nature holds fast it 's fleshly pleasures , and lives by feeling & upon present things , and knows not how to live upon invisibles , by a life of faith. and this is the life that all must live , that will live in christ : and therefore he calleth them to the forsaking of all , the crucifying the world and flesh , the denying of themselves , if they will be his disciples . but o how loath is nature to part with all , and make a full resignation unto christ : but fain it would make sure of present things , for fear le●t the promises of heaven should but deceive them ; and then they would have heaven at last as a reserve . and on these terms it is that hypocrites are religions , and thus it is that they deceive their souls . but when the heart is truly broken , it will then stand no longer on such terms with christ , but yield up all . it will then no longer condition with him , but stand to his conditions , and thankfully accept them . any thing will then serve , with christ , and grace , and the hopes of glory . . another use of humiliation is , to fit us for the retaining and improving of grace , when we have received it . the proverb is , lightly come , lightly go . if god should give the pardon of sinne , to the unhumbled , how soon would it be cast away ? and how easily would such be hearkning to temptation , and returning to their vomit . the burn't child , we say dreads the fire . when sinne hath kill'd you once , and broken your hearts , you will think the worse of it while you live . and when a temptation comes , you will think of your former smart : is not this it that cost me so many groans , and laid me in the dust , and had almost damned me ? and shall i go to it again ? was i so hardly recovered , by a miracle of mercy ? and shall i runne again into the misery that i was saved from ? had i not sorrow , and fear , and care enough , but i must go back again for more , and renew my trouble ? thus the remembrance of your sorrows , will be a continuall preservative to you . and a contrite spirit that is emptied of it self , and is taught the worth of christ and mercy , will not only hold them fast , but will know how to use them , in thankfullness to god , and benefit to himself . . another use of humiliation is , to fit the soul for it's approach to god himself , from whom it had revolted . as it beseems not any creature , to approach the god of heaven , but in reverentiall humility : so it beseems not any sinner to approach him , but in contrite humility : who can come out of such wickedness and misery , and not bring along the sense of it on his heart ? it beseemeth not a prodigal to meet his father as confidently and boldly , as if he had never departed from him : but to say , father i have sinned against heaven , and before thee , and am no more worthy to be called thy sonne , luke . . it is not ingenious for a guilty soul , or one that is snatcht as a brand out of the fire , to look towards god with a brazen face , but with shame and sorrow , to hang down the head , and smite upon the brest , and say , o lord be mercifull to me a sinner . for god resisteth the proud , but giveth grace to the humble : pet. . . jam. . . though the lord be high , yet he hath regard unto the lowly : but the proud he knoweth afar off . psal. . . for thus saith the high and holy one , that inhabiteth eternity , whose name is holy ; and i dwell in the high and holy place , with him also that is of a contrite , and humble spirit , to revive the spirit of the humble , and to revive the heart of the contrite ones . isa. . . to this man will i look , even to him that is poore , and of a contrite spirit , and that trembles at my word . isa . . the lord is nigh to them that are of a broken h●art , and saveth such as be of a contrite spirit . psal. . . the sacrifices of god are a broken spirit : a broken and contrite heart , o god , thou wilt not dispise . psal. . . there is no turning to god , unless we loath our selves for all our abominations , ezek. . . the nearer we approach him , the more we must abhor our selves in dust , and ashes , job . . he will not embrace a sinner in his dung ; but will first wash and clense him , isa. . . conversion must make us humble , and as little children , that are teachable , and look not after great matters in the world , or else there is no entering the kingdom of god , matth. . , . and thus you see the uses , and necessity of humiliation . iii. by what hath been already said , you may perceive what mistakes are carefully to be avoided , about your humiliation , and with what caution it must be sought . . one error that you must take heed of , is , that you take not humiliation for an indifferent thing , or for such an appurtenance of faith , as may be spared : think not an unhumbled soul while such can be sanctified . some carnal hearts conceive , that it is only more haynous sinners , that must be contrite and broken hearted ; and that this is not necessary to them that have been brought up civilly , or religiously from their youth . but it is as possible to be saved without faith , as without repentance , and that special humiliation , which i described to you before . it 's part of your sanctification . . another mistake to be carefully avoided , is , the placeing of your humiliation , either only , or principally , in the passionate part , or in the outward expression of those passions . i mean , either in pinching grief , and sorrow of heart , or else in tears . but you must remember that the life of it is , as was said before , in the judgment and the will. it is not the measure of passionate sorrow and anguish , that will best shew the measure of your sincere humiliation : much less is it your teares , or outward expressions . but it is your low esteem of your selves , and contentedness to be vile in the eyes of others : and your displacency with your selves , and willingness to mourn , and weep for sinne as much as god would have you : with the rest of the acts of the judgment and will before described . two great dangers are here before you to be avoided . first , some there be that have terrible pangs of sorrow , and are ready to teare their own haire , yea or make away themselves as judas , in the horror of their consciences : and these may seem to have true humiliation , and yet have none . and some can weep abundantly at a sermon , or in prayer , or in mentioning their sinne to others : and therefore think that they are truly humbled : and yet it may be nothing so . for if at the same time their hearts are in love with sinne , or had rather keep it then let it go , or have not an habitual hatred to it , and a predominant superlative love to god , their humiliation is no saving work . that which is in the passions , and teares may be even forced against your wills : and it signifieth scarce so much as a common grace , where you are not willing of it . many a one can weep through a passionate , womanish , tender nature ; and yet not only remain unhumbled , but be proud in a very high degree . how many such do we ordinarily see ; especially women , that can weep more at a duty or conference , then some that are truly broken hearted could do in all their lives : and yet be so far from being vile in their own eyes , and willing to be so in the eyes of others , that they will hate , and reproach , and raile at tho●e that charge them with the faults , which they seemed to lament ; or at least , that charge them with disgracefull sinnes : and they will excuse and mince their sinnes , and make a small matter of them , and love none so well , as those that have the highest thoughts of them . so that pride doth ordinarily reign in their hearts , and break out in their words , and lives , and make them hate the faithfullest reproachers , and live in contention with any that dishonour them for all the tears that come from their eyes . judge not therefore by passions , or tears alone , but by the judgment , and the will , as is aforesaid . . another sort there are , much better and happier than the former , that yet to their great trouble are mistaken in this point : and that is , they that think they have no true humiliation , because they find not such pangs of sorrow , and freedom of tears , as others have : when as , their hearts are contrite , even when they cannot weep a tear . tell me but this : are you vile in your own eyes , because you are guilty of sinne , and that against the lord , whom you chiefly love ? do you loath your sinnes , because of your abominations , and could you heartily wish , that you had been suffering when you were sinning ; and if it were to do again , would you chuse to suffer rather then to sinne ? have you a desire to grieve , when you cannot passionately grieve , and a desire to weep when you cannot weep ? can you quietly beare it , when you are vilified by others , because you know your selves to be so vile ? and are you thankfull to a plain reprover , though he tell you of the most disgracefull sinne ? do you think meanly of your own sayings and doings , and think better of others , where there is any ground , then of your selves ? do you justifie gods afflictions , and mens true rebukes , and think your selves unworthy of the communion of the saints , or to see their faces ; and unworthy to live on the face of the earth ? yea would you justifie god , if he should condemn you ? this is the state of a humbled soul. find but this , and you need not doubt of gods acceptance , though you were unable to shed a tear . there 's more humiliation in a base esteem of our selves , then in a thousand tears : and more in a will , or desire to weep for sinne , then in tears , that come through force of terror , or moisture of the brain , or passionate tenderness of nature . if the will be right , you need not fear . it is he that most hateth sinne , and is hardliest drawn to it , that is trulyest humbled for it . he that will lament it to day , and commit it to morrow , is far less humbled and penitent , then he that would not be drawn to it with the hopes of all the pleasures of the world , nor commit it , if it were to save his life . . to avoid this , some runne into the contrary mistake , and think that sorrow and teares are unnecessary , and that they may repent as well without them , as with them ; and they lay all in some dull uneffectual wishes ; and so they think , the heart is changed . but certainly god made not the affections in vain . it cannot be that any man can have a sanctified will , but his affections will hold some correspondence with it , and be commanded by it . though we cannot mourn in that measure as we desire , yet some sorrow there will be wherever the heart is truly changed . and appretiativè this sorrow will be the greatest . no man can heartily believe , that sinne is the greatest evil to his soul , and not be grieved for it . and indeed our liveliest affections should be exercised about these weightiest things . it 's a shame to see a man mourn for a friend , and whine under a cross that toucheth but the flesh , and yet be so insensible of the plague of sinne , and the anger of the lord , and to laugh and ●est with such mountains on his soul. though grief , and tears be not the heart , or principal part of our humiliation , yet are they to be lookt after as our duty ; yea sorrow in some measure , is of absolute necessity : and the want of tears is no good signe in them that have tears , for other things . indeed the sense of our folly and unkindness should be so great , that it should even turn our hearts into sorrow , and melt them in our brests , and draw forth streams of tears from our eyes : and if we cannot bring our selves to this ; we must yet lament the hardness of our hearts , and not excuse it . . in the next place , you are hence informed , how to answer that question , whether it be possible for a man to be humbled , and repent too much . that part of humiliation , which consisteth in the acts of the uuderstanding and the will , cannot be too much as to the intention of the act ; and if it be too much as to the objective extent , then as it is misguided , so it changeth its nature , and ceaseth to be the thing that it was before . a man may think worse of himself then he is , by thinking falsly of himself , as that he is guilty of the sinne which he is not guilty of : but this is not the same thing with true humiliation . but to have too clear an apprehension of the evil of his sinne , and his own vileness ; this he need not feare . and in the will it is more cleare : no man can be too willing to be rid of sinne , in gods time and way ; nor be too much averse from it , as it is against the lord. but then the other part of humiliation , which consisteth in the depth of sorrow , or in tears , may possibly be too much . though i know very few that are guilty of it , or need to feare it ; because the common case of the world , is to be stupid , and hard-hearted ; and most of the godly are lamentably insensible . but yet some few there are , that have need of this advise , that they strive not for too great a measure of grief . let your hearts be against sinne as much as is possible : but yet let there be some limits in your grief and tears . and this counsel is necessary to these sorts of people . . to melancholly people , that are in danger of being distracted , and made unreasonable , and useless by overmuch sorrow . their thoughts will be fixing , and musing , and sad , and dark , and full of fears , and either make things worse then they are , or else be deeplyer affected with them then their heads can beare . . and this is the case of some weak spirited women , that are not melancholly ; but yet by natural weakness of their brains , and strength of their passions , are unable to endure those serious deep affecting apprehensions , which others may desire ; but the depth of their sensibilitie , and greatness of their passion , doth presently endanger the crazing of their brains , and quickly cast them into melancholly , or worse . and this is a very heavy affliction where it comes , both to the persons themselves , and those about them . to be deprived of the use of reason , is one of the greatest corporall calamities in this life . and it is matter of offence , and dishonour to the gospel , in the eyes of the ungodly , that understand not the case . when they see any languish in unmeasurable sorrow , or fall into distraction , it is a grievous temptation to them , to fly from religion , and avoid godly sorrow , and all serious thoughts of heavenly things : and it occasioneth the foolish scorners to say , that religion makes men ma● ; and that this humiliation , and conversion which we call them to , is the way to bring them out , of their wits . so that by reason of the grief of the godly , and the hardening of the ungodly , the case is so sad , that it requireth our greatest care to avoid it . quest. but if it be so dangerous to sorrow , either too little , or too much , what shall a poor sinner do in such a streight ? and how shall he know when to restrain his sorrows ? answ. it is but very few in the world , that have cause to feare excess of this kind of sorrow . the common case of men , is to be blockish , and worldly sorrow doth cast more into melancholly , and distractions then godly sorrow : but for those few that are in danger of excess . i shall first tell you how to discern it , and then how to remedie it , . when your sorrow is greater then your brains can bear , without apparent danger of destraction , or a melancholly disturbance and deminution of your understanding , then it is certainly too much , and to be restrained . for if you overthrow your reason , you will be a reproach to religion , and you will be fit for nothing that 's truly good , either to your own edification , or the service of god. . if you be in any grievous disease , which sorrow would increase , to the hazzard of your life , you have reason to restrain it : though you may not forbear repenting , or carefullness of your salvation , yet the passion of grief you must moderate and abate . . when sorrow is so great as to discompose your mind , or enfeeble your body , so as to un-fit you for the service of god , and make you more unable to do good , or receive good , you have reason then to moderate and restrain it . . when the greatness of your sorrow , doth overmatch the necessary measure of your love , or joy , or thanks , and keep out these , and takes up more of your spirit then its part , having no room for greater duties , then it is excessive and is to be restrained . there are some that will strive and struggle with their hearts , to wring out a few tears , and increase their sorrow , that yet make little conscience of other affections , and will not strive half so much to increase their faith , and love , and joy. . when your sorrow by the greatness of it , doth draw you into temptation , either to despair , or think hardly of god and his service , or to undervalue his grace , and the satisfaction of christ , as if it were too scant , and insufficient for you ; you have then cause to moderate and restrain it . . when your sorrow is unseasonable , and will needs thrust in at those times , when you are called to thankfullness , and joy , you have then cause to moderate , and restrain it at that season . not that we should wholly lay by sorrow in any day of joy and thanksgiving : unless we could lay by all our sinne in the duties of that day : nor should we wholly lay by spiritual comfort and delight , in daies of greatest humiliation . for as our state is here mixt , of grace and sinne , so must all our duties be mixt of joy and sorrow : it is only in heaven where we must have unmixed joyes , and only in hell that there are unmixed sorrows ; or at least , not in any state of grace . but yet for all that , there are seasons now , when one of these must be more eminently exercised , and the other in a lower measure . as in times of calamity , and after a fall , we are ca●led out so much to humiliation , that comfort should but moderate our sorrows , and the exercise of it be●veiled for that time ; so in times of special mercies from the lord , we may be called out to exercise our thanks , and praise , and joy so eminently , that sorrow should but keep us humble , and be , as it were , serviceable to our joies . when grace and mercy is most eminent , then joy and praise should be predominant ( which is through the most of a christians life , that walketh uprightly and carefully with god : ) and when sinne and judgments are most eminent , sorrow must be th●n predominant , as being a necessary means to solid joy. and therefore ordinarily a sinner that is but in the , work of conversion , and newly coming to god from a rebellious state , must entertain more sorrow , and let out himself more to groanes and tears then afterward , when he is brought to reconciliation with god , and walketh in integrity . quest. but when is it that my sorrow is too short , and i should labour to increase it ? answ. . when there is no apparent danger of the last-mentioned evils , that is , of destroying your bodies , distracting your brains , discomomposing your minds , and drowning other graces and duties , and the rest ; then you have little cause to be afraid of an excess . . when you have not smart enough to cause you to value the love of christ , and highly prise his blood , and the effects of it , and hunger and thirst after him and his righteousness , and earnestly beg for the pardon of your sinne ; you have cause to desire the more sorrow : if you feel no great need of christ , but pass by him as lightly as the full stomack by his food , as if you could do well enough without him ; you may be sure then you have need to be broken more . if you set not so much by the love of god , that you would part with any thing in the world to enjoy it , and would think no terms too dear for heaven : you have need to lie under the sence of your sinne and misery a little longer , and to beseech the lord to save you from that heart of stone . when you can hear of the love and sufferings of your redeemer , without any warmth of love to him again ; and can read or hear the promises of grace , and offers of christ , and eternall life , without any considerable joy , or thankfullness , it 's time for you then to beg of god a tender heart . . when you make many pawses in the work of your conversion , and are sometime in a good mind , and then again at a stand , as if you were yet unresolved whether to turn or no ; when you stick at christ terms of denying your selves , and crucifying the flesh , and forsaking all , for the hopes of glory ; and think these sayings somewhat hard , and are considering of the matter whether you should yield to them or not ; or are secretly reserving somewhat to your selves ; this certainly shews , that you are not yet sufficiently humbled , or else you would never stand trifling thus with god. he must yet set your sinnes in order before you , and hold you a while over the fire of hell , and ring your consciences such a peal , as shall make you yield , and resolve your doubts , and ●each you not to dally with your maker . if pharaoh himself be off and on with god , and sometime he will let israel goe , and then again he will not ; god will follow him with plague after plague , till he make him yield , and glad to drive , or hasten them away . and even where he deals in waies of grace , he maketh so much use of sorrows , as to make men yield the sooner to his terms , and glad to have mercy on such terms , if they were harder . . when you are heartless and dull under the ordinances of god , and scripture hath little life or sweetness to you , and you are almost indifferent whether you call upon god in secret , or no ; and whether you go to the congregation , and heare the word , and joyn in gods praises , and the communion of the saints , and you have no great relish in holy conference , or any ordinance , but do them almost meerly for custom , or to please your consciences , and not for any great need you feel of them , or good you find by them ; this shews for certain you want some more of the rod , and spurre ; your hearts be not wakened and broken sufficiently , but god must take you in hand again . . when you can be mindless of god , and of the life to come , and forget both your sinne , and saviours blood , and let out your thoughts almost continually upon worldly vanities , or common things , as if you were over-grown the need of christ ; this shews that the stone is yet in your hearts , and that god must keep you to a harder dyet to mend your appetites , and make you feel you sinne , and misery , till it call off your thoughts from things that less concern you , and teach you to mind your everlasting state . if you begin to forget your selves and him , ●t's time for you to have a remembrancer . . when you begin to tast more sweetness in the creature , and be more tickled with applause and honour , and pleased more with a full estate , and more impatient with poverty , or wants , or wrongs from men , and crosses in the world ; and when you are set upon a thriving course , and are eager to grow rich , and fall in love with money ; when you drown your selves in worldly cares , and busines , and are combred about many things , through your own choice ; this shews indeed that you are dangerously unhumbled ; and if god have mercy for you , he will bring you low , and make your riches gall and wormwood to you , and abate your appetite , and teach you to know that one thing is needfull ; and so be more eager after the food that perisheth not , and hereafter to choose the better part , luke . , . joh. . . . when you can return to play with the occasions of sinne , or look upon it with a reconcileable mind , as if you had yet some mind on it , and could almost find in your heart to be doing with it again ; when you begin to have a mind of your old company and courses , or begin to draw as neare it as you dare , and are gazing upon the bair , and tasting of the forbidden thing , and can scarce tell how to deny your fancies , your appetites , your senses their desires ; this shews that you want some ▪ wakening work : god must yet read you another lecture in the black book , and set you to spell those lines of blood which it seems you have forgotten ; and kindle a little of that fire in your consciences , which else you would runne into ; till you feel and understand , , whether it be good playing with sinne , and the wrath of god , and the everlasting fire . . when you begin to be indifferent as to your communion with god , and think not much whether he accept you , and manifest his love to you or not , but can huddle up your prayers , and look no more after them , or what becomes of them , and use ordinances and seldom enquire of the success : when you can spare the spiritual consolations of the saints ; and fetch little of your comfort from christ , or heaven ; but from your friends , and health , and prosperity , and accomodations ; and perhaps can be as merry in carnal company , when you say and do as they , as if you were considering of the love of christ : this shews that the threatnings went not deep enough . sorrow hath yet another part to play : you must be taught better to know your home , and to take more pleasure in your father , and your husband , and your brethren , and your inheritance , then in strangers , or enemies to god and you . . when you begin to grow wanton with ordinances , or other mercies , and in stead of thankfull receiving them , and feeding on them , you pick quarrells with them , and nothing will please you : either the minister is too weak ; or he is too curious , or too formall ; you must have it this way or that way ; either you must have more of a form , or no form ; in this gesture , or that order , and something or other is still amiss : this shews that you want humbling , and that you are fitter for the rod , then for meat . if god do but open you a doore into your hearts , and shew you the monsters and emptyness that is there , you will then see , that the fault lay somewhere else then in the minister , or the ordinances : if it were in them , it was more in you . the cause of your loathing , and quarrelling with the word , was the fullness of your own stomack ; and god must give you a vomit , or purge , that shall make your hearts ake before it hath done working , and then your appetits will be mended , and your wantonness will cease ; and that will be sweet to you which before you sleighted . . when you begin to be leavened with pride , and think highly of your selves , and have good conceits of your own parts and performances , and would be noted , and taken for some-body among the godly , and you cannot endure to be overlookt , or past by : when you think mea●ly of other mens parts , and dutys , in comparison of yours , and think your selves as wise as your teachers , and begin to hear them as judas magisterial spirit , and think you could do as well as this your selves ; when you are finding fault with that which should nourish you , and in every sermon you are most noting the defects , and think that this you could have mended ; when you itch to be teachers your selves , and think your selves fitter to preach then to learn , to rule then to be ruled , to answer then to ask for resolution ; when you think so well of your selves , that the church is not pure or good enough for your company , though christ disowneth it not , and they force you not to sinne ; when you grow censorious ; and aggravate the faulte of others , and extenuate their graces , and can see a mote in another's eye , but will discern none of their graces , if they be not as high as mountains , and none can pass for godly with you , but those of the most eminent magnitude ; when you are itching after novelties in religion , and setting your wisdom against the present , or ancient church ; and affecting singularity because you will be of no common way ; when you cannot heare this minister , nor that minister , though the ministers of christ ; and you are harping upon that , come out from among them , and be yee separate ; as if christ had called you to come out of the church , when he called you to come out of the company of infidels : all this cries aloud for further humiliation : you have a tympanie that must be prickt , to let out the wind that puffs you up : if you be not for perdition , and to be forsaken , and given over to your selves , you must be fecht over again and humbled with a witness . when god hath turned your inside outward , and shewed you that you are poor , and miserable , and blind , and naked , and that you are empty nothings , who thought so well of your selves ; he will then make you stoop to those that you despised , and think your selves unworthy of the communion of those that before you thought unworthy of your selves . he will make you think your selves unworthy to hear those ministers that you turned your back upon ; and he will take down your teaching , talking vaine , and make you glad again to be learners : in a word , he will by conversion make you as little children , or you shall never enter into the kingdom of heaven . and this spiritual pride is a most lamentable disease , and the issue usually is exceeding sad . for with many , 't is the fore-runner of damnable apostacy , and god gives them once to their own conceits , and the wisdom which they so esteem , till it have led them to perdition . and those that are cured , are many of them cured by the saddest way of any men in the world . for it is usual with god to let them alone , till they have runne themselves into some abominable errour , or fallen into some shamefull scandalous sinne , till they are made a hissing and by-word among men ; that shame and confusion may bring them to their wits , and they may learn to know what it was that they were proud of , and see that they were but silly worms . and thus i have shewed you , when you must seek after deeper humiliation , and may conclude that you are not humbled enough : yea and when a greater measure , is of some necessity to your souls . quest. well , but yet you have not told ●is what course a poor sinner should take in such a strait , when he knows not whether his humiliation , as to the affectionare part , be too little or too much ? answ. . you may partly discern your selves by what is said , whether you have need of more or less humiliation , if you can but try your hearts by these signes . . but yet i would advise , and earnestly perswade you , in cases of difficulty , to betake your selves to some able faithfull minister for resolution . if you feel sorrow seize so deep upon your spirits , that it distempereth you , or threatneth your understanding , or your health , especially if your are either passionate women , or melancholly persons ; stay not then any longer , left delay do that which cannot easily be undon , but go and open your case , and crave advice . this is a principal use of pastors , that you should have them at hand , to advise with in the diseases and dangers of your souls , as you do with physicians , in the diseases and dangers of the body . lay by all sinfull bashfullness , and trust not your selves any longer with your own skill , but go to them that god hath set in office over you for such uses as these , and tell them your case : this is gods way ; and he will bless his own ordinance : melancholly , and passionate distempered persons , are not fit judges of their own condition . in this case you must distrust your own understanding , and be not selfconceited , and stick not obstinately to every fancy that comes into your heads , but in the sense of your weakness rely upon the guidance of your faithfull overseers ; till your distempers are overcome , and you are made more capable of discerning for your selves . . you are further here to be informed , that it is not for it selfe that sorrow and tears are so desireable ; but as they are expressions of a gracious temper of the will , and as they help on to the ends that humiliation is appointed to . and therefore you may hence learn in what sort you must seek after it . . you must not place the chief part of your religion in it , as if it were a life of meer sorrow , that we are called to by the gospel . but you must make it a servant to your faith , and love , and joy in the holy ghost , and other graces . as the use of the needle is but to make way for the thred , and then it is the thred and not the needle that makes the seam : so much of our sorrow is but to prepare for faith and love , and these are they that close the soul with christ. it is therefore a sore mistake of some , that are very apprehensive of their want of sorrow , but little of their want of faith , or love : and that pray and strive to break their hearts , or weep for sinne , but not much for those higher graces , which it tendeth to . one must be done , and not the other left undone . . as tears are the expressions of the heart , so those are the most kindly and sincere , which voluntarlly flow from the inward feeling of the evill that we lament . if you could weep never so much , meerly because you think that tears are in themselves necessary , and had not within , the hatred of sinne , and sense of its vile and killing nature ; this were not true humiliation at all . and if the heart be humbled before the lord , it is not the want of tears that will cause him to despise it . some are so backward to weep by nature , that they cannot weep for any outward thing , no not for the loss of the dearest friend , when yet they would have done ten times more to redeem his life , then some that have tears at will. groans are as sure expressions of sorrow as tears , with such as these . and the hearty rejecting and detestation of sinne , is yet a better evidence then either . but where men have naturally a weeping disposition , which they can manifest about crosses in the world , and yet cannot shed a tear for sinne , there the case is the most suspicious . . the principal cause why you must strive for deeper sorrow , is , that you may obtaine the ends of that sorrow ; that sinne may be more odious to you , and more effectually mortified : that self may be taken down , and christ may be valued , and desired , and exalted , and that you may be fitted for a holy communion with god for the time to come , and saved from pride , and kept in watchfullness . . from this that was last said you have a rule by which you may certainly discern , what measure of humiliation it is that must be had . it mst go so deep as to undermine our pride , and so far the heart must needs be broken , as is necessary to break the heart of sinne , and carnal self . if this be not done ther 's nothing done , though you weep out your eyes . you must be brought so low , that the blood of christ , and the favour of god , may be more precious in your eyes then all the world , and in your very hearts prefered before it : and then you may be sure that your humiliation is sincere , whether you have teares or none . . from hence also you may see , that you must take heed of ascribing to your own humiliation , any part of the office and honour of christ : think not that you can satisfie the justice of the law , or merit any thing of god by the worth of your sorrows , though you should weep even tears of blood . it is not true humiliation if it consist not in the sense and acknowledgment of your unworthyness , and desert of condemnation , and if it do not lead you to look out for pardon and life from christ , as being lost and wholly insufficient for your selves . and therefore it would be a plain contradiction , if true humiliation should be taken as satisfaction , or merit , or trusted on instead of christ. iv. having thus far opened the nature and reasons of true humiliation , i conclude with that advice which i principally here intended : refuse not to be throughly and deeply humbled . be not weary of the humbling workings of the spirit . grief is an unwelcome guest to nature : but grace can see reason to bid it welcome . grace is ingenious , and cannot look back on so great unkindness , with unwillingness to mourne over it , zech. . . there is somewhat of god in godly sorrow , and therefore the soul consenteth to it , and seeketh for it , and calls it in : yea and is grieved that it can grieve no more . not that sorrow as sorrow is desireable ; but as a necessary consequent of our grievous sinning , and a necessary antecedent of our further recovery : as we may submit to death it self , with a cheerful willingness , because it is sanctified to be the passage into glory , how dreadfull soever it be to nature in it self : so much more may we submit to humiliation and brokenness of heart , with a holy willingness , because it is sanctified to be the entrance into the state of grace . consider for your satisfaction of these following things . . the main brunt of your sorrows will be but in the beginning : and when once you are setled in a holy course , you will finde more peace and comfort , then ever you could have had in any other way . i know if you will be medling with sinne again , it will in its measure breed sorrow again : but a godly life , is a life of uprightness ; & conversion is a departing from sinne , and consequently a departing from the cause of sorrows . and can you not bear such a sorrow for a little while ? . consider but whence you are coming ? is it not out of a state of wrath ? and where you have been all this while ? was it not in the power of satan ? and and what you have been doing all your lives ? hath it not been the drudgery of sinne , and the offending of your lord , and the destroying of your selves ? and is it meet , is it reasonable , is it ingenious , for you to come out of such a case , without lamentation that you staid in it so long ? . consider also , that it is necessary to your own recovery and salvation . do you think to take so dangerous a surfeit , and then to be cured without a vomit ? you will endure for the health of your bodies , the bitterest pills , and loathsomest potions , the shortest dyet , and the letting out of your blood : for you know that your life lieth on it , and there is no remedy . and should you not endure for the saving of your souls , the bitterest sorrows , the keenest rebuks , the freest confessions , and the most plentifull tears ? sinne will not down at easier rates : self will not be conquered else : the heart of it will not be broken , till your hearts be broken . we know your sorrows merit nothing , and make not god amends for your sinnes ; nor is it for want of sufficiency in the blood of christ that we require them . but it is part of the fruit of his blood upon your souls . if his blood do not melt and break your hearts , you have no part in him . it becomes you to mourn over him whom you have pierced , zech. . . and this fruit of his blood is a preparative to more . you may as well think of being saved without faith , as without repentance , and humiliation . . consider so much as is bitter in it , is of your own preparation : you may thank your selves for it . who was it that brought you to this necessity of sorrow ? have you been all your life time surfeiting of the creature , and causing your own disease , and now will you grudg at the trouble of a cure ? whom have you to blame , and find fault with but your selves : was it not you that sinned ? was it not you that laid in the fuel of sorrows , and sowed the feeds of this bitter fruit , and cherished the cause of trouble in your selves ? god did not do this : it was you your selves . he doth but undo that which you have been doing . grudg not therefore at your physician , if you must be purged , and let blood , and dieted strictly , but thank your selves for it that have made it so necessary . . consider also that you have a wise and tender physician , that hath known what sorrow and grief is himself ; for he was made for you a man of sorrows , isa. . . and therefore can pitty those that be in sorrow . he delighteth not in your trouble , and grief ; but in your cure and after-consolations . and therefore you may be sure that he will deal gently and moderately with you : and lay no more on you then is necessary for your good : nor give you any bitterer a cup , then your disease doth require . when he sheweth his greatest liking of the contrite ; it is that he may revive their hearts ; and he professeth withall , that he will not contend for ever , nor be alwaies wrath , lest the spirit should fail before him , and the souls which he hath made , isa. . . . he calls to him the weary and heavy laden , that he may give them ease , matth. . . he was sent to heale the broken hearted , to preach deliverance to the captives , and recoveing of sight to the blind , and to set at liberty them that are bruised , luke . . when he hath broken your hearts he will as tenderly bind them up , and as safely heal them as you can reasonably desire . even his ministers that labour to break your hearts , and bring you low , even to the dust , have no worse meaning in it then to bring you to christ , and life , and comfort : and though they are glad to see the weeping eyes of their hearers , and to heare their free confessions and lamentations , yet this is not because they take pleasure in your trouble , but because they foresee the saving fruits of it , and know it to be necessary to your everlasting peace . you may read what their thoughts are in the words of paul , cor. . , , . now i rejoyce , not that ye were made sorry , but that ye sorrowed to repentance : for ye were made sorry after a godly manner , that ye might receive dammage by us in nothing . for godly sorrow worketh repentance to salvation , not to be repented of ; but the sorrow of the world worketh death . for behold this self-same thing that ye sorrowed after a godly sort , what carefullness it wrought in you ; yea what clearing of your selves ; yea what indignation ; yea what fears ; yea what vehement desire ; yea what zeal ; yea what revenge ; &c. indeed neither christ , nor his ministers have that fond and foolish love to you , and pitty of you , as you have to your selves : they be not so tender of you , as to save you from the sorrow which is needfull to the saving of you from hell. but they would not put you to any more then needs : nor have you tast a drop of the vinegar and gall , or shed one teare , but what shall tend to your comfort and salvation . . consider what sorrows they be that these sorrows do prevent , and what those suffer in hell , that avoid this godly sorrow on earth . o sirs , your repentance-sorrows are joyes to those : yours have hope ; but theirs are quickned with desperation : yours are small , and but a drop to their ocean : yours are curing ; but theirs are tormenting : yours are a fathers rod : but theirs are the rack and gallows : yours are mixt with love ; but theirs are unmixed , over-whelming them with confusion : yours are short ; but theirs are endless . and had you rather sorrow as they do , then as the godly do ? had you rather howl with devils and rebels , then weep with saints and children ? had you rather be broken in hell by torments , then on earth by grace ? is it not an unreasonable thing of you , to make such a stir at the sorrow that must save you , when you remember what it would save you from , and what all must suffer that are not humbled here by grace . o it is another kind of sorrow that others are now enduring . grudg not at the pricking of a vein , when so many thousands are everlastingly bleeding at the heart . . consider , the more you are rightly humbled , the sweeter will christ and all his mercies be to you ever after while you live . one tast of the healing love of christ , will make you bless those sorrows that prepared for it . the same christ is not equally esteemed even by all that he will save : and had you not rather be emptied yet more of your selves , that you may be fuller of christ hereafter ? when you do but feel his arms embracing you , and perceive him in that posture as the prodigal's father was , luke . . you will thank that sorrow that fitted you for his armes . . if you be throughly humbled , you will walk the more safely all your daies , if other things correspond . it will make you hate the sinne you smarted by , and fly the occasions of that which cost you once so dear . . the sinne of pride , is one of the most mortal damning sins , in the world ; and that which thousands of professors do miscarry by . and humiliation is most directly contrary to this : and therefore must needs be an amiable and necessary thing . it 's worth all the sorrow that a hundred men endure here , to be saved from this dangerous sinne of pride . . a through humiliation is usually a signe of the greater exaltation , to come after . for those that humble themselves shall be exalted ; and those that exalt themselves shall be brought low , luke . . humble your selves therefore under the mighty hand of god , and he shall lift you up , pet. . . the higher you mean to build , the deeper you will dig to lay the foundation . your consolations are like to be greater , as your sorrows have been greater . you may be free from those doubts that follow others all their daies , lest they were never truly humbled . you need not be still questioning , or pulling up your foundations , as if you were to begin again . it is a sign that you are intended to greater employments ( if other things concurre . ) paul must be laid exceeding low in his conversion , that he might be the fitter as a chosen vessel , to bear christs name among the gentiles . lay all this now together sirs , and consider what cause you have to cherish the humbling works of grace , and not to quench them . when your hearts begin to be afflicted for sinne , go not among foolish and merry companions , to drink or laugh it away : drive it not out of your minds , as unkindly , as if it came to do you hurt : but get alone , and consider of the matter , and on your knees in secret , beseech the lord to follow it home , and break your hearts , and make you meet for his healing consolations , and not to leave you in this red sea , but to bring you through , and put the songs of praise into your mouths . direct . v. having thus directed you about your humiliation , the next direction which i would offer you , that you may not miscarry in the worke of conversion , is this : see that you close with the lord jesus christ , understandingly , heartily , and entirly as he is revealed , and offered to you in the gospel . in this your christianity doth consist : upon this your justification , and salvation lie . this is the summe of your coversion ; and the very heart of the new creature . the rest is all but the preparatives to this , or the fruits of this . christ is the end and the fulfiling of the law ; the substance of the gospel ; the way to the father : the life , the help , the hope of the believer . if you know not him , you know nothing : if you possess not him , you have nothing : and if you are out of him , you can do nothing ; that hath a promise of salvation . and therefore i shall distinctly ( though briefly ) tell you what it is to close with christ , vnderstandingly , heartily , and entirely , as he is offered in the gospel . and i. that you may close with christ vnderstandingly , you must look to these things : . that you understand who christ is , as in his person and his offices : . that you understand the reason of his undertaking : . that you understand , what it is that he hath done and suffered for us . that you understand the nature and worth of his benefits , and what he will do for you . . that you understand the terms on which he conveyeth these benefits to men ; and what is the nature , extent , and condition of his promises . and . that you understand the certain truth , of all this . for the first , you must understand , that jesus christ hath two natures in one person : that he is both god and man : as he is god , he is of the same substance with his father , and one in essence with him ; the second person in the blessed trinity ; the word of god ; the only begotten sonne of the father ; eternal , incomprehensible , and infinite : as man , he hath a true humane soul and body as men have : so that his godhead , his humane soul , and his body , are really distinct . this humane nature was conceived by the holy ghost in the virgin mary , without man , and born of of her , and is so truly united to the divine nature , as that they are one person : not that the godhead is turned into the manhood , nor the manhood into the godhead ; but the godhead hath taken the manhood into personal unity with it self . this was not from eternity , but when man had sinned , and had lost himself , and needed a redeemer . by reason of his miraculous conception , he was free from all original sinne , being holy , harmless , and undefiled . his person , and natures , were fit for his office ; which was to be the mediator between god and man , to make reconciliation and recover us to god. had he not been god , but meer man , his dignity would not have been sufficient for such an interposition , nor his obedience or sufferings , of any such value , as to be the price of our redemption : nor could he have born our burden , or conquered death , and risen again , and overcome the prince of death , the devil ; nor have ruled his church , and preserved , and sanctified them , and prospered his cause , and subdued his enemies , nor effectually interceded with the father , nor judged the world , or raised the dead , and done the work of a perfect saviour . nor was the angelical nature sufficient for this office. had he not been man , he had not been neer enough to us , to have suffered in our stead , and taught us by his doctrin , and given us his example , nor could he have suffered , or dyed for us : for god cannot die or suffer . as he is god he is one in nature with the father ; and as he is man , he is one in nature with us : and therefore is fit to mediate for us ; and in him we are brought thus nigh to god. to this office of the mediator there are many acts belonging , from whence it hath several denominations , of which more anon . so much of christ's person . . the next thing that you must understand , is , the reason and ends of his undertaking ; which though we are not able fully to comprehend ( nor the reason of any of the works of god , ) yet must we observe so much as is revealed . and these following ends or reasons of this work , do shew themselves clearly in the scripture , and in the event . . one is , the demonstration of gods justice , as he is governor of the world , according to the law of nature . he made man rational and a voluntary agent , capable of good or evil , with desires and hopes of the good , and fears of the evil ; and so to be ruled according to his nature . he made for him a law that revealed good and evil , with promises to move him by desire , and hope , and with threatnings to drive him by necessary fear . by these engins god resolved to govern mankind . this law was the rule of mans duty , and of his receivings , or of gods judgment : according to this law , the world was to be governed by god. his governing justice consisteth in giving all their due , according to his law : at least so far as that the end of the law may be attained , that is , the honour of the law-giver preserved , transgression made odious by the terror of penalty , and obedience made honourable by its fruits of impunity and reward : otherwise the law would not have deterred effectually from evil , nor encouraged to good , especially to so much as creatures must go through for the crown of life : and so the law would have been no fit instrument for the government of the world : that is , the law would have been no law. but this the wise and righteous god would not be guilty of , of making a law that was no law ; and was unmeet for the ends , to which he made it ; which was essential to it as a law. there was no way to avoid this intollerable consequent , when man had sinned , but strict execution of the law , or by sufficient satisfaction in stead of such an execution . the execution would have destroyed the commonwealth , even the whole inferior world , at least , the reasonable creature who was the subject . the wisdom , and love , and mercy of god would not give way to this , that the world should be destroyed so soon after it was made , and man left remediless in everlasting misery : satisfaction therefore must be the remedy : this must be such as might be as fit to procure the ends of the law , as if the law it self had been executed , that is ; as if the offendors had all dyed the death that it did threaten . it must therefore be a publik demonstration of justice , and of the odiousness of sinne , to the terrour , and warning of sinners for the future : and this was done by jesus christ , when none else in heaven , or earth could do it : for it did as fully demonstrate this justice of god , and preserved his honour , and the usefullness of his law and government , that a person so high and glorious , and so dear to him , should suffer so much for sinne , as if all the world had suffered for themselves . and thus god made him to be sinne for us , who knew no sinne . cor. . . and thus christ hath redeemed us from the curse of the law , being made a curse for us , gal. . . . hereby also god demonstrated the holiness of his nature : how much he hateth sinne ; and how unreconcilable he is to it ; as light to darkness : as the law and judgments of god do proceed from his perfect nature and will , so do they bear the image of that perfection , and demonstrate it to the world . this therefore is the nobler end , and work of christ in our redemption , to declare the holiness and perfection of god in his nature and will ; though the former ( the declaring of his governing justice ) be the neerer end. if the death of aarons two sonnes were such a declaratition , that god will be sanctified in all that draw neer him . lev. . , , if his laws and present judgments do declare him to be a holy and jealous god , that will not forgive sinne ( without a valuable consideration , or satisfaction ) jos. . . how much more evidently is this declared in the death of christ ? if the bethshemites cry out , who is able to stand before this holy lord god ? sam. . . upon the death of men ; how much more may the guilty soul say so , when he thinks on the crucified sonne of god ? as it is the end of gods execution on transgressors , that the lord may be exalted in judgment , and god that is holy may be sanctified in righteousness ; isa. . . so was it his end in the sacrifice of his sonne . . another end of our redemption by christ , is the demonstration of the infinite wisdom of god. his wisdom in the preventing the ruin of the late-created world ; that it might not be said that sin and satan had frustrated him of the glory of his creation , and destroyed it almost as soon as he had made it : yea in getting an advantage by the malice of his enemies , for the more admirable attainment of the ends of his law , and the glorifying of all his governing attributes : he would not have made man a free agent , and left him in the hand of his own will , and suffered him to sinne , if his wisdom had not known how to secure his own intrest and honour to the full . and so also in the oeconomy and admirable frame of his gracious sapiential government by christ , the manifold wisdom of god doth shine forth , ephes. . , . as the wonderfull structure of heaven , and earth , and every part of this natural frame , doth gloriously reveale the wisdom of the creator ; so the wonderfull contrivance of our redemption by christ , and the reparation of the world by him , and the moral frame of this evangelical dispensation , doth wonderfully demonstrate the wisdom of the redeemer . and as the observation of our natures , may give us cause to say with david , psal. . . i will praise thee , for i am fearfully and wonderfully made . so the observation of our new natures and condition , may well cause us to say , i will praise thee ; for i am graciously and wonderfully redeemed , marvelous are thy works , and that my soul knoweth right well . as nature may teach us to admire the frame of nature ; so grace will teach us to admire the frame of grace ; and to see the beauty of its several parts ; and much more of the whole where all the parts are orderly composed . . yea the very power of god is demonstrated in christ. and therefore he is called , cor. . . the power of god , and the wisdom of god : not only formally , because christ himself is the wise and powerfull god ; nor only efficiently , because god doth exercise his power and wisdom , by his sonne in creation , redemption , and government ; but also effectually and objectively , as christ is the great and most admirable demonstration , of the power and wisdom of god , in the world . what work transcendeth the incomprehensible miracle of the incarnation ? that god should assume the nature of man into personal union ? the creation of the sunne ; is no greater a work of power , then the incarnation , and sending of the sonne of god , the intellectual sunne , the light of the world , that living light , that lightneth every one that cometh into the world : though yet the darkness comprehendeth not his light . joh. . , , . what was he but the living visable power of god , when he healed all diseases , cast out devils , raised the dead , and rose from the dead himself , and ascended into glory , and sent down the holy spirit on his church , enduing them with power from on high . acts . . luke . . when he was on earth , he was anointed with the holy ghost , and with power , and went about doing good , and healing all that were oppressed of the devil , acts . . being dead he was declared to be the sonne of god with power , by the resurrection from the dead , rom. . . when he ascended up on high , he led captivity captive , eph. . . yea , he filled his servants with power , act. . . even such as was admired and desired by the ungodly , act. . . he being the brightness of gods glory , and the express image of his person , and upholding all things by the word of his power , when he had by himself purged our sinnes , he sate down on the right hand of the majesty on high , being made so much better then the angels , as he hath by inheritance obtained a more excellent name then they , heb. . , . as christ therefore in his glorified humanity united to the godhead , is far more excellent then the angels of god , and more glorious then the sunne , so is the power of god more abundantly demonstrated in him , than in the sunne , or the angels , or any other creature . the illuminated do know this , and what is the exceeding greatness of his power , to us-ward who believe , according to the working of his mighty power , which he wrought in christ when he raised him from the dead , and set him at his own right hand in the celestials , farre above all principality and power and might and dominion , and every name that is named , not only in this world , but also in that which is to come ; and hath put all things under his feet , and given him to be head over all things to the church , which is his body , the fullness of him that filleth all in all , ephes. . . , , , . besides this , even in the works of christ for his church , his calling , and sanctifying , and ruling , and preserving them , his subduing their enemies , and raising them from the dead , and glorifying them with himself , how glorious is the very power of god by his sonne , thes. . . phil. . . ephes. . , . pet. . , . cor. . . ephes. . . cor. . . pet. . . and therefore his gospel may well be called , the power of god to salvation , rom. . . which hath been the instrument of his power in doing such wonderful works in the world . cor. . . & . . cor. . . . cor. . , . . but the most sweet , and conspicuous end of our redemption , was the demonstration of gods love and mercy to man-kind , and that he might make known the riches of his glory on the vessels of mercy , prepared unto glory , rom. . . of all gods attributes there is none shineth more illustrously in the work of our redemption than love and mercy . hereby perceive we the love of god , because he laid down his life for us , joh. . . by the creation , and sustentation of us we perceive the love of god , but more abundantly by our redemption . in this was manifested the love of god towards us , because that god sent his only begotten sonne into the world , that we might live through him , joh. . . o wonderfull love which condescendeth to such rebels , and embraceth such unworthy and polluted sinners , and pittyeth them even in their blood ! even after we had sold our selves to satan , and cast away the mercies of our creation , and had all come short of the glory of god , and were sentenced to death , and ready for the execution ; then did this wonderful love step in , and rescue and recover us . not staying till we repented and cryed for mercy , and cast our selves at his feet ; but seeking us in the wilderness , and finding us before we felt that we were lost , and being found of us before we sought him , and beging to us in the depth of our misery . herein is love , not that we loved god , but that he loved us , and sent his sonne to be the propitiation for our sinnes , joh. . . though god love us not in our sinne and misery , before our conversion , so far as in that state to justifie us , and adopt us , and take pleasure in us , or have communion with us in the spirit , yet doth he so far love us in that state , as to redeem us by the blood of christ , and tender us his salvation , and to bring in his chosen effectually to entertain his offer . and thus the love of god is shed abroad in our hearts , by the holy ghost which is given to us ; for when we were yet without strength in due time christ dyed for the ungodly : and god commended his love towards us , in that while we were yet sinners christ dyed for us , rom. . , . greater love hath no man then this , that a man lay down his life for his friends , joh. . . what was the sonne of god , but love incarnate ? love borne of a virgin ? love coming down from heaven to earth , and walking in flesh among the miserable , seeking and saving that which was lost : was it not love that spoke those words of life , those comfortable promises , those necessary precepts , those gracious encouragements , which the gospel doth abound with ? was it not love it self , that went preaching salvation to the sonnes of death , and deliverance to the captives , and offered to bind up the broken hearts , luke . ? was it not love that invited the weary and heavy laden , matth. . ? and that sent even to the high-waies , and the hedges to compel men to come in that his house might be filled , matth. . , . luke . . was it not love it self that went up and down healing and doing good ; that suffered them , for whom he suffered to scorn him , and spit upon him , and buffet him , and condemn him ? that being reviled , reviled not again : that gave his life , an offering for sinne , and dyed , and prayed for them that murdered him ? no wonder if the gospel be it that teacheth us , to call god by the name of love it self , joh. . for it is the gospel that hath most fully revealed him to be so . no wonder if the gospel do so frequently , and importunatly require us to love one another , and even to lay down your lives for christ , and for one another , when it hath given us such a ground and motive , and president for our love. he that seeth the true face of redemption , and understandeth , and savoureth the gospel and the grace of christ , must needs see most cogent reasons for such dutyes , joh. . , , , , , . beloved , let us love one another , for love is of god : and every one that loveth is born of god , and knoweth god : he that loveth not knoweth not god ; for god is love. if god so loved us , we ought also to love one another . — if we love one another , god dwelleth in us , — so joh. . , , , , , . no wonder if by this love we know that we are translated from death to life , and if by it the children of god be known from the children of the devil , joh. . , , . for love is the very nature and image of our father . no wonder if this be the new commandment , which had newly such a powerfull motive , and president : and no wonder if it be the great distinguishing caracter , by which all men shall know that we are the disciples of christ , joh. . . when he had set us such a copie , and taught us this lesson by such effectual means ; writing it out for us in lines of blood , even of his own most pretious blood , and shedding it abroad in our hearts , by the holy ghost . but if we should come down , to the particular benefits of christ's death , and see what love is manifested in them , even in our calling , our justification our adoption , or sanctification , our preservation , and our everlasting glorification , we should find our selves in an ocean that hath neither banks nor bottom ; and when we have fathomed as far as we can , we must be contented to stand and admire it , and to say with the beloved apostle , behold what manner of love the father hath bestowed upon us , that we should be called the sons of god! joh. . . and this is the blessed imployment of the saints , which they are called to by the gospel , to live in the participation , and consideration and admiration of this wonderous love , that christ may dwell in their hearts by faith , and so being rooted and grounded in love , they may be able to comprehend with all saints ▪ what is the bredth , and length , and depth , and height , and to know the love of christ , which passeth knowledg , and be filled with all the fullness of god , ephes. . , , . and withall , to be followers of god as dear children , and walk in love as christ hath loved us , and given himself for us , an offering , and a sacrifice to god , for a sweet smelling savour , ephes. . , . and to love without dissimulation , rom. . , . even from a pure heart fervently , pet. . . that we love as brethren , being compassionate , pittifull , and courteous ; not rendring evill forevill , but contrariwise blessing ; knowing that we are thereunto called , that that we should inherit a blessing , pet. . , and that we keep our selves in the love of god , jud. . that nothing may be able to seperate us from it , rom. . , , . and if we thus imitate our heavenly pattern , the god of love and peace will be with us , cor. . . and thus i have shewed you the principall ends of the undertaking of christ in the work of our redemption , especially as they are attained directly by his cross , and resurrection . . another end also is apparent in the scripture ; which is the glorifying of gods rewarding justice , together with his mercy in the salvation of his elect. this end he hath partly attaineth here ( for god hath his ends continually : ) in this life his servants have much of his mercy ; and the beginnings of their reward in the beginning of their salvation ; but the fullness is hereafter in their glorification . all his promises he performeth in their seasons . even in the present pardon of our sinnes he honoureth his faithfullness and justice , joh. . . his faithfullness in making good his promise , and his justice in rewarding the performers of the condition , and giving what his promise had made their due : that so men may even here in part discern between the righteous and the wicked , between him that serveth god , and him that serveth him not ; while they see god esteem of his people as his jewels , and spa●e them as a man spareth his sonne that serveth him mal. . , . the king of zion is just , having salvation , zach. . . the righ●●ousness of god is manifested in our justification , rom. . , . even the righteousness of god , which is by faith of jesus christ unto all , and upon all them that believe ; for there is no difference : for all have sinned and come short of the glory of god ; being justified freely by his grace , through the redemption that is in jesus christ , whom god hath set forth to be a propitiation , through faith in his blood , to declare his righteousness : for the remission of sinnes that are past , through the forbearance of god : to declare , i say , at this time his righteousness ; that he might be just , and the justifier of him that believeth in jesus , rom. . , . but it is most eminently at judgment , and in the world to come , that this remunerative justice with mercy will be glorified : when christ shall come ( purposely ) to be glorified in his saints , and to be admired in all them that believe ( not only in himself , but in them : ) and that because they were believers , thes. . . when we have fought the good fight , and finished our course , and kept the faith , we shall find that there is laid up for us a crown of righteousness , which the lord the righteous judg shall give us , and all that love his appearing at that day ● tim. . . he will justifie and applaud them before all the world , yea and adjudge them to everlasting life , with a well done , good and faithfull sevant : enter thou into the joy of thy lord ; i will make thee ruler over many things ; even because they had been faithfull in a little , luke ▪ . matth. . , . because they shewed their love to him in his members , he will say to them , come ye blessed of my father , inherit the kingdom prepared for you from the foundation of the world , matth. . , , . he that now commandeth us to say to the righteous , it shall be well with him , isa. . . will in righteousness cause it then to be well with him . then shall the righteous shine forth as the sunne in the kingdom of their father , matth. . and the righteousness and mercy of their father shall as conspicuously and gloriously shine in them . for it is a day appointed for the revelation of the righteous judgment of god , who will render to every man according to his deeds , rom. . , . the present faith and patience of the saints in all the persecutions and tribulations which they endure , is a manifest token of the righte●us judgment of god , that they may be accounted worthy of the kingdom of god , for which they suffer : it being a righteous thing with god to recompence tribulation to them that trouble us , and to us that are troubled , rest with the saints , thes. . , , . for the righteous lord loveth righteousness , psal. . . and in righteousness will he judge the world , acts . . rev. . . and therefore in the keeping of his word there is great reward , psal. . yea a cup of water given in love to him , shall not be unrewarded , matth. . , . to him that soweth righteousness shall be a sure reward , prov. . . if in this life men are forst to say , verily there is a reward for the righteous : verily there is a god that judgeth in the earth , psal. . . much more when we receive the reward of the inheritance , col. . . this causeth the saints to forsake the pleasures of sinne , because they have respect to the recompence of reward , heb. . . this is it that maketh them rejoyce and be exceeding glad in their persecutions , because that great is their reward in heaven : and therefore it is that they cast not away their confidence , because it hath great recompence of reward , heb. . . if we let no man beguil us of our reward , col. . . and if we look to our selves that we lose not those things that we have wrought , we shall receive a full reward , joh. . for the lord hath said behold i come quickly , and my reward is with me , to give every man according as his work shall be , rev. . . . another end of christ's undertaking in this blessed work , is , the complacency and glory of god in the love , and praise , and service of his redeemed ones ; in some measure here ; but in perfection when they are perfected . sinne had made us unserviceable to god : and christ bringeth us back into a fitness for his service : he disposeth us godward by faith and love ; and he hath redeemed us from our iniquity , and purifieth to himself a peculiar people zealous of good works , tit. . . to which he createth us , that we should walk in them , ephes. . . and with such sacrifice god is well-pleased , heb. . . phil. . . the blood of the covenant was therefore shed , to make us perfect in every good work to do his will , who worketh in us that which is wel-pleasing in his sight , heb. . , . and this must be our care , to walk worthy of the lord in all well-pleasing , being fruitfull in every good work , col. . . and then whatsoever we ask , we shall receive of him , because we keep his commandement , and do those things that are pleasing in his sight , joh. . . see thes. . . heb. . . rom. . . tim. . . cor. . . heb. . . but principally when we are glorified , and fitted by our perfection for the perfect love , and promises of god , then will god perfectly take pleasure in us , and in our love and praise . the glory of the new jerusalem and the harmony of everlasting praise and thanksgiving will be his delight . he will rejoyce over us with joy , he will rest in his love ; he will joy over us with singing , zeph. . . . another end of christ's undertaking this blessed work , is the everlasting glory of god which shall shine forth in the glorified manhood of the redeemer , and the everlasting complacency that god will have in him , for his own perfection , and the work that he hath wrought . though christ had no need to suffer for any sinne or want of his own ; yet was it his personal dignity , dominion , and everlasting glory , as well as our salvation , that was intended by him , and by the father in this work , and which he was to receive as the reward of his performances , rom. . . phil. . , , . matth. . , heb. . , , . ephes. . . nay if we may make comparisons , this seemeth the highest part of gods end , in the sending of his sonne . as there is no part of all the works of god , to be compared to the person of the redeemer , so consequently there is none in which the glory of god will shine forth so admirably , and illustriously as in christ. if on earth the heavenly voice bare witness that it was in him that the father was well-pleased , matth. . . & . . & . . which was uttered both at his baptism , and his transfiguration , when his disciples saw a glympse of his glory , and he was the chosen servant of god in whom his soul delighted , isa. . . much more is it apparent , that in his heaveny glory he will be the fathers everlasting pleasure and delight : and in him , and by him , and for the work that he hath wrought , the redeemed in glory will honour him for ever , rev. . . he is the head of the body , the church : the beginning , the first-born from the dead , that in all things he might have the preheminence : for it pleased the father , that in him should all fullness dwell , col. . , , . and therefore in him the glory of god will shine in fullness , and he shall have the preheminence in the fathers everlasting love. when christ prayed , joh. . . father glorifie thy name : he was answered by a voice from heaven , i have glorified it , and will glorifie it again . even in the sonne that thus desired it . he hath done it on earth , and he will do it again more perfectly in heaven . he hath glorified the sonne , that the sonne also may glorifie him , joh. . . as he glorified his father on earth , and finished the work which he gave him to do , so the father hath now glorified him with himself , that in his glory he may be yet more glorified , joh. . , , . in his transfiguration his face did shine as the sunne . joh. . . and in his appearance to paul , his shining light did cast him blindfold and trembling on the earth , acts . , . it was stephen's encouragment to the suffering of his martyrdom , to see the glory of god and jesus standing on gods right-hand , acts . , . when john saw him on the lords day in the spirit , he beheld his eyes as a flame of fire , and his feet like burning brass , in the furnace , and his voice was as the sound of many waters , and in his right-hand were the starres , and out of his mouth went a sharp two-edged sword , and his countenance was as the sunne that shineth in his strength , rev. . , , . his voice also did proclaim his glory , i am the first and the last . i am he that liveth and was dead ; and behold i am alive for evermore , amen , and have the keys of hell and of death , vers . , . it was the lord of glory that was crucified , cor. . . god was manifest in the flesh , justified in the spirit , seen of angels , preached to the gentiles , believed on in the world , received up into glory , tim. . . where he is glorified with the father in the praises of the saints , rev. . , . the glory in the holy mount was great at the giving of the law : but it was no glory to that of the gospel administration , cor. . , much more , to that purpose of the glorified redeemer who hath overcome , and is set down with the father in his throne , rev. . . yea the glory that will be given to god for ever will be through jesus christ , rom. . . and indeed , it is a very great question whether : we shall immediately see the essence of god in heaven , or only see him in the glorified redeemer , and whether christ will not then be the mediator of our fruition , as he was here the mediator of acquisition . but certain we are , that god will be everlastingly pleased and glorified in the person of the redeemer , as well as in the church , which is his body . . and reductively it may be said to be gods end in this blessed work , that he may more fully demonstrate his vindictive justice , according to the gospel , or law of the redeemer , upon them that finally reject his grace , then it would have been manifested on the terms of the law of creation , on adam and his off-spring . though christ came not into the world , ( primarily ) to condemn the world , but that the world through him might be saved , yet was it his purpose , that unbelievers that love darkness rather then light , s●ould fall under the special condemnation , joh. . , . and that they should not see life , but the wrath of god should abide upon them , vers . . god would not so much as permit them to reject his salvation , but that he knows how he may be no loser by them : he suffereth with much patience the vessels of wrath , to make his wrath and power known , rom. . . the mouths of the condemned will be utterly stopped , and they will be left speechles , when they are judged on terms of grace , much more then they would have been if they had been judged only by the first law : when they see christ and heaven , that was offered them , and remember their wilfull and obstinate contempt of them , their own consciences and tongues shall justifie god , and confess that he is righteous in the dreadfulest of his judgments . if the word spoken by angels was stedfast , and every transgression and disobedience received a just recompence of reward , how shall they escape that neglect of great salvation , which at first began to be spoken by the lord , and then was confirmed by them that heard him , god also bearing them witness with signs and wonders , and with divers miracles and gifts of the holy ghost , heb. . , . and if they escaped not , that refused him that spake on earth , much more shall not they escape that turn away from him that speaketh from heaven ? for our god is a consuming fire , heb. . , . so much of the ends of christ's undertaking in our redemption . in which you may see that there are divers things which demonstrate the glory of the forementioned attributes of god , in this gospel dispensation . . it shineth forth in the person of the redeemer as he was on earth , in his nature and wonderfull conception , and his perfections . . and it also shineth forth in the actions of his life , overcoming the world , and the devil , and perfefectly fullfilling the law of god : so that the image of his father , did shine forth in his conversation . . and also in his death and sufferings was the father glorified , as i shewed before . . and also in the most wise and holy frame of those laws , by which the grace of the mediator is conveyed , and the church governed . . and by the image of god , by the impress of those laws on the souls of his saints , and by the holiness of their lives , the glory of god is also demonstrated . . as also by the justifying sentence of the judge , and the glorious reward bestowed on the faithfull . . and by the condemning sentence and execution on the ungodly , in whom vindictive justice will be honoured . . and in the perfection of the individual saints , and their perfect love and praise . . and in the saints as imbodyed in the heavenly jerusalem , the glory of which will be the glory of god. . and pricipally in the blessed person and work of the redeemer . in all these will gods glory shine forth for ever . quest. but to whom is it that god doth thus demosntrate his glory ? answ. ) . to the saints in this life , in that degree as is suited to a state of grace , and the condition of a travailer that lives by faith. we are apt to look upward , and long after fuller revelations of the heavenly kingdom and mystery , and marvail that god will not shew himself more fully to his saints on earth . fain we would know more of god , and christ , and the life to come , and it is oft matter of some temptation to us , that god doth not satifie these desires , but leaveth them in so much darkness , that are willing of his light . but this is , because we do not consider how much of glory consisteth in the light : and that grace is more in the disires of it then in the possession : and if we should have as much of it as we desire , it were but to bring down heaven to earth . means must be suited to their ends . god will discover to us so much of his glory , as may quicken our desires , and keep alive our hope , and patience , and endeavours ; but not so much as shall satisfie us , and answer our expectations . for heaven is not here . we must not carry our home about with us , but travail towards it , that we may reach it at the last . . god doth even now demonstrate the glory of his forementioned attributes , in the work of redemption , not only to his saints , but to the angels of heaven . the consideration of this hath often satisfied me , when i have been tempted to wonder at the work of redemption , that god should so far condescend as to be incarnate , and make such glorious discoveries of himself , and yet that so few in the world should take notice of it , and be should have from men so little of the honour , that he seemeth by his preparations to expect . but the most part of the world did never once see the glory that shineth to them in the redeemer . but god hath another world besides this , and other creatures besides man , in all likelyhood incomparably more numerous ( perhaps thousands for one ) and certainly more excellent . and though christ did assume the nature of angels , and came not to redeem them that needed no redeemer , yet may the lustre of this work of redemption appear to the angels more clearly then to man ; and god may have a thousand-fold more glory from them that are but the spectators and admirers , then from us in our present darkness , that are yet possessors . as we that are here on earth , do look upon and admire the glory of the sunne , which is as it were in another world , and out of our reach ; so the angels much more may gaze upon the glory of the sonne of god , and admire the lord in the work of our redemption , though they were not the redeemed ones . so that unto them doth god shine forth by it in his excellencies . perhaps you 'l say , that cannot be : because this is but seeing him in a glass ; when the angels see him face to face , and immediately behold his blessed essence : or else how can the saints expect that beatificall vision . to which i answer first , that i am uncertain whether seeing face to face bean immediate intuition of the essence of god , or only such a sight of his glory in those emanations , that are as appropriated to the place or state of bliss . gods essence is every where ; but that glory is not every where : and so i know not whether our present knowledg be not called enigmaticall , and as in a glass , comparatively to that glory prepared for the saints : but secondly , i answer , that certain i am that god is demonstrated to his angels in the redeemer , yea in the church it self , which is the subject of his grace , and that they are both affected , and imployed about us accordingly . he that spoiled principalities , and powers , and openly triumphed over them , and by death , overcame him that had the power of death , col. . . heb. . . and had so much to do against the evill angels as enemies , no doubt is joyfully observed by the good angels . and he that is set so far above principalities , and powers , and might , and dominion , and every name that is named in this world , or that which is to come , ephes. . . and is gone in to heaven , and is on the right hand of god , angels , and authorities , and powers , being made subject to him , ( pet. . . ) no doubt is honoured and admired by angels . and indeed it is expresly said , let all the angels of god worship him , heb. . . and what are they all but ministring spirits , sent forth to minister for them , who shall be heirs of salvation , heb. . . and therefore sent forth by jesus christ , the lord of saints . which makes some think that the title of angels , was never given to any of these spirits , till the mediators undertaking , and that it was only as they were his deputed messengers , or servants for the ends of that undertaking . sure we are , they attended his birth with their acclamations , and his life and sufferings ( as far as was meet ) with their service ; and that they are deputed to bear his servants in their hands , that they dash not their foot against a stone ; that they are ascending , and descending , and are present with the churches in their holy worship ; and that they rejoyce at the conversion of one sinner ; and that the least of christ's servants , have their angels beholding the face of god : and that the law was given by their disposition or ordination ; and they attend the departing souls of believers ; and that they contend against evill spirits for our good , and are encamped about us , and that they shall attend the lord at his coming to judgment , and be his glorious retinue , and instruments in the work ; and that they are numbred with us , as members of the same heavenly jerusalem , and that we shall be like or equall to them , luke . , . marke . . luke . . acts . , , . psal. . . & . . matth. . , . & . . & . . & . . & . . luke . . matth. . . thes. . . luke . . marke . . acts . . gal. . . heb. . . pet. . . luke . . joh. . . yea men must be either confessed or denied , owned or disowned , before the angels , luke . , . see rev. . . rev. . . but if all this seem not sufficient to perswade you that the angels are so far interessed in the affaires of god about the redeemed , as to behold and admire him in this blessed work , take notice of the express affirmations of the scriptures , pet. . . which things the angels desire to look into . and why but to see and admire the wisdom , and power , and goodness , and mercy , and justice of god , shining forth in the redeemer ? if this be not plain enough , mark well those words , ephes. . . to the intent that now unto the principalities , and powers in heavenly places , might be known by the church , the manifold wisdom of god. you see here that the church of the redeemed , is that admirable looking glass , which god hath set up to this very intent , that his angels may in it , or by it , behold the manifold wisdom of god : yea and that upon the full revelation of christ by the gospel , they saw that which did more fully inform , and illuminate them . no doubt but the very work of creation , yea of this inferior world , that are made for the habitation , and use of man , are far better known to angels then to man : for we know but little of what we daily see and use : and consequently it is by angels more then by men , that god is beheld , admired , and glorified in them . and if it be so in these works of creation , we may well say , it is so in the works of redemption . . but when we are perfected in glory , then we our selves shall clearly see the glory of this mystery , and of god therein . as it is not till we come to heaven , that we shall have the fullest benefits of redemption , so it is not till then , that we shall have the fullest understanding of it , and god have his fullest praises for it . as we are here but sowing the seed of our own glory , which we must reap in the everlasting fruition of god ; so god is here but sowing those seeds of his praise , and glory , which he will eternally reap by this blessed work . do not therefore judg of the ends , and fruits of christ's undertakings , by what you see him attain on earth , but by what he shall attain in heaven , when he hath fully seen the travail of his soul , to his satisfaction , and hath presented the whole church without spot unto god , and when the glorious manage of the lamb , with the heavenly jerusalem is solemnized , and the kingdom delivered up to the father , isa. . . ephes. . . rev. . . cor. . . it will be another manner of conceiving which we shall have in heaven of this blessed work , when we see the face of our glorified lord , and fully possess the fruits of his redemption , then this is that we have now by our weak believing . we shall then have another manner of sight of the wisdom , and power , and love , and justice that appear to man , in the face of christ , then now we have . . yea the tormenting discoveries of the glory of redemption to the condemned rejecters of it , shall also contribute to the glory of god. you see then that this work hath most glorious ends ; which i have mentioned the more largely , both to remove their temptations that are apt to think , that it was an unnecessary thing , and therefore the less regardable , and to teach men the true value of it , by shewing them the true ends. for the former , i say , there was no necessity that god should make the world , and reveale his power , and wisdom , and goodness , in this excellent frame , but what did suppose the free will of god , the original cause . will you therefore say , that the creation is vaine ; and undervalue gods admirable works in which he thus revealeth himself to the intellectuall creatures ? so here ; we confess that there could be no necessity of redemption , but what was originally derived from the will of god , ( though a necessity ad finem there was , from the constitution of things , upon supposition of what went before the undertaking . ) but yet shall we undervalue so glorious a work , in which the divine perfections do so fully reveale themselves to the world ? and i say the more of this , because i do observe that its the not apprehending the high and excellent ends of redemption , that makes it so much slighted , and consequently tempteth many to infidelity . for the ends and uses do set the value on the means . that is of little worth , that is to little purpose , and doth but little good . if men understood more the ends of redemption , and how much of god doth shine forth in the world , in the person , and life , and laws , and works of the sonne of god , they would then live in the admiration of it , and be alwaies searching , and prying into it , and desire to know nothing but god in christ crucified , and account all things else but as loss and dung for this excellent knowledg : but alas , the most do s●arce discern any higher ends of christ , or other use of him , then to save themselves from hell , and for want of faith , and through humiliation , they have but little sense of that : and therefore no wonder if the redeemer be neglected , and god denied the honour of the work . so much of this second point , the reasons , and ends of christ's undertaking . i shall purposely be shorter on the rest . . the third point to be understood concerning our redeemer , is , what he hath done and suffered for mankind , and wherein his redeeming work consisted both as to the general and the special part . should i stand on these at large , i must needs be voluminous ; and therefore i shall but briefly reciet them for your remembrance . i. the first thing that christ did for the saving of the world , was his interposing between offending man , and the wrath of god ; and so preserving the world from the destruction , which the execution of the violated law would have procured : undertaking then to become the seed of the woman , and so to break the serpents head : and revealing this grace by slow degrees , till the time of his coming . and then when the fullness of time was come , he was made man , being conceived by the holy ghost , and born of the virgin mary , and so the word was made flesh , and dwelt among men , who beheld his glory , as the glory of the only begotten of the father , full of grace , and truth , joh. . . thus god was manifested to men in the flesh . tim. . . . and as he was perfectly holy in his nature without any stain or guilt of original sinne ; so was he perfectly holy in his life , and never broke the least command of god in thought , word , or deed . never could any convince him of sinne , joh. . . he fulfilled the law of nature , which all the world was under , and the mosaical law which the jews were under , and the special law that was given to himself as mediator , and was common to no other creature in the world . and thus he performed these excellent works . i. by the fullfilling of all righteousness he pleased the father , alwaies accomplishing his will ; and so did much of the work of a saviour in meriting for for us . matth. . . & . . joh. . . matth. . . & . . rom. . . for such an high-priest became us , who is holy , harmless , undefiled , separate from sinners , heb. . . . he hath conquered the tempter , that conquered us . and therefore did he purposely yield himself to such sore temptations , matth. . that his victory might be glorious , and the second adam might overcome him that had overcome the first . and thus he hath done much to the rescue of the captivated . . hereby also he hath overcome the world , which overcame the first adam , and his posterity : he trampled upon its seeming glory ; he neglected and despised its baits and allurements ; he went through all its cruel persecutions , and oppositions : so that the world now as well as the devil , are conquered things . by which he hath made way for the victory of his followers , and given them ground of great encouragment , joh. . . be of good cheer : i have overcome the world . yea i may say in a sort he hath overcome the flesh also . for though christ had no corrupt flesh as we have to contend with , yet had he a natural and sensitive appetite , which the command of god did forbid him to fulfill . and therefore when innocent nature di●●red that the cup might pass from him , and abhor death by a simple aversness ; yet perfect holiness permitted not this to proceed to a refusal by the comparing intellect , and choosing , or refusing will ; but saith , not my will , but thine be done . and when christ was hungry and weary , the desire of food and rest , by the sensitive appetite , was no sinne : but when the work of god forbad the fullfilling of such desires , he still denyed them . . hereby also he hath set us a perfect copy and patern of obedience , and is become our example whom we must endeavour to imitate . for he knew that it is the most effectual teaching , to do it by words and deeds together . it is a great help to us , when we do not only heare his voice , but see also which way he hath gone before us . when he saith , learn of me , he directs us , not only to his words , but to himself , who was meeke and lowly , matth. . . . moreover christ received of the father fullness of the spirit , and power , for the benefit of the redeemed : that he might be meet to be the head , and the treasury of the church , and to shower down the streams of grace upon his members ; and when all power was given him in heaven , and earth , he might be fitted to the following application of his benefits , and to rule , and support , and defend his people . . moreover he was pleased himself to become a preacher of the gospel of salvation ; not to all the world , but principally as a minister of the circumcision , that is , the jews , rom. . . he that purchased salvation , condescended also to proclaime it . the preaching of the gospel , is a work that christ thought not himself too good for , sometimes to many , sometimes to one or two as he had opportunity ; often with tears ; and alwaies with earnestness and compassion , did he go about doing good , and seeking the lost , and healing the diseased , and calling men to faith , and repentance , and offering them the grace , and life which he purchased . . and he was pleased also to seale up his doctrine by his works , casting out devils , healing all diseases , raising the the dead , and working divers other miracles , to assure them that he came from god , and did his work , and revealed his will , that so the world might have no excuse for their unbelife ; but that they that would not believe upon any other account , might yet believe him for the sake of his works , joh. . . acts . . heb. . . joh. . . & . . & . , . & . . . besides all this , he gave up himself , to a life of suffering , being despised by his creatures whom he came to redeeme , and destitute voluntarily of fleshly pleasures , and of that riches , and worldly provision , that might procure it : he was a man of sorrows , afflicted from his youth ; persecuted from the cradle ; he gave his cheeks to the smiters , and his person to be made the scorn of fools : he was crowned with thornes , spit upon , and buffited , and having sweat water , and blood , in his agonie in the garden , he was hanged on a cross , where thieves were both his companions , and revilers , where they gave him gall , and vineger to drink , pierced his blessed body with a spear and put him to a shamfull cursed death . but he endured the cross , despising the shame , and gave up himself thus a sacrifice for sinne , and bore our transgressions , that we might be healed by his stripes ; and having ransomed us by his blood , he was buried as an offender , continuing for a time in the power of the grave , isa. . throughout , matth. ▪ & . heb. . . all this he consented to undergo ( though he consented not to the sinne of them that did inflict it ) for he laid down his life , it was not taken from him against his will , joh. . , . . having thus paid the price of our reconciliation to god , the third day he rose again from the dead : though soldiours watcht his grave , because he had foretold them that he would rise the third day , yet were they soon daunted by the glory of an angel , that came and roled away the stone . and so christ made known his divine power , and victory , and the finishing of his work : and as by death he overcame him that had the power of death , that is , the devil , heb. , . so by his resurrection he triumphed over death it self . for how should the grave detain the innocent , and death overcome the lord of life ? this was the glorious day of triumph : in remembrance of this , he appointed the lords day to be observed by the church . the resurrection of christ , was the confusion of all the powers of darkness ; the great argument to confirm the truth of his doctrine , and prove his godhead to the unbelieving world . . being risen , he more fully revealed his gospel , and sent forth his apostles and disciples , to proclaim the offers of life to the world , and settle the churches in a holy order , when they had gathered them , and to ordaine such ministers to succeed them , as might carry on his work to the end of the world , matth. . , . and thus he is the faithfull law-giver to the church . . when he had abode thus forty daies on earth , he ascended up into heaven while his disciples stood by , and gazed after him , acts . , . and there hath taken possession in our nature , advancing it to the fathers right hand in glory , which was by sinne deprest so low in misery . and so he is gone to prepare a place for us , leaving us a certain word of promise that he will come again , and take us to himself , that where he is there we may be also , joh. . , . and as our life now is hid there with christ in god , so when he shall appear , we shall appear with him in glory , col. . , . . being ascended , he manifested his power and his truth in sending down the holy ghost upon his disciples , enabling them to do such works as he had done , and such as were necessary to convince the unbelieving world , and to conquer the opposing wisdom and power of the flesh : enabling them to speak in variety of languages , which they had never before learnt ; as also to understand , and powerfully preach the mysteries of the gospel , to confirm their doctrine by miracles , healing the lame , the blind , the sick , casting out devils , raising the dead , and conquering the resistance of principalities , and powers , in seeming weakness , and in a contemptible garbe . not to speak now of the sanctifying work of the same spirit , on them , and on the rest of the church . . lastly in this glory christ intercedeth for us , and is our high-priest in the heavens with god , living for ever , procuring and conveying to us the mercies which we need upon the account of his sacrifice : ruling his church , and preserving them ; succeeding his cause , and servants ; restraining and subduing his enemies and ours ; and will perfect his work at the day of his coming to judgment . so much of the works of christ. . the fourth point to be understood concerning our redemption , is , the nature and worth of the benefits that are procured for us . which though you may gather much from what is said , and the full handling of them , would be a larger work , then is suitable to my present ends , yet such a brief recital i shall here give you , as my ends require . in general , we have all from jesus the mediator that is worth the having ; even all the blessings of this present life , and of the life to come . as we lost our right to all by sinne , so we have our restored right by christ alone , who came to destroy sinne , and its effects . had not he interposed , we might have had materially life , and natural faculties , and other things which now are mercies ; but not as mercies , but as the requisites to our deserved punishment : even as the devils have their being , and natural perfections to sustain them in their sufferings . nature it self , so far as good , and all natural blessings , are now of grace : and that not only of such grace as they were to adam , which was mercy without proper merit : but of gospel grace procured by christ ; which is mercy contray to merit . it is no sounder doctrine to say , that god doth without the merit of his sonne bestow our common forfeited mercies , either on the elect , or others , then that he giveth us his saving grace without it . as all things are delivered into the hands of christ , joh. . . so none can receive any good but from his hands . to give mercies to men that forfeit them , and descern misery , is so far to pardon their sinne ; for to remit the sinne , is to remit the punishment : but the scripture is not acquainted with any pardon of sinne , but what is on the account of the merits of christ. they that deny this mercy of god , in giving even to the ungodly such a measure of forgiveness , do speak against the daily , and hourly experience of all the world ; and therefore need no other confutation . more particularly . . christ having taken the humane nature into union with the divine , our nature is thereby unconceivably advanced , and brought nigh to god. . having fulfilled the law , and offered himself a sacrifice for sinne , gods justice , and wisdom , and holiness , and goodness , is admirably demonstrated : and this sacrifice is both satisfactory , and meritorious , on our behalf , heb. . . cor. . . heb. . . and . . the world , and the devil , and death , and the grave , are conquered by him ; in preparation to our conquest . . the lord jesus himself being risen , and justified , hath received all power in heaven and earth , mat. . . and is enabled to do all things that are necessary for his further ends . as the redeemer he is become lord of our selves , and of all we have ; and he is made the soveraigne ruler of all , having full power to relax the law that cursed us , and to deal with the world on terms of grace . . accordingly he hath kept off the stroke of the rigorus justice of god , and hindered the strict execution of the law of works , and giveth still abundance of forfeited mercies to the sinfull world , keeping them from deserved torments , while he is treating with them on terms of life . . he hath made an universal deed of gift , of christ , and life to all the world , on condition that they will but accept the offer , joh. . , , . joh. . , . & . , , , . in this testament or promise or act of oblivion , the sinnes of all the world are conditionally pardoned , and they are conditionally justified , and reconciled to god. . he hath given apostles , evangelists , pastors , and teachers , to proclaim this act of grace to the world , commanding them to go into all the world , and preach this gospel to every creature , and promise salvation to all that by faith will become his true disciples , marke . . matth. . , . so that their commission also for the promulgation is universal . . though his servants have most lamentably neglected their duty , and have not gone abroad the world , to divulge the gospel according to his will ; imagining that this work had been proper to apostles ; and though the nations have sinfully neglected a due enquirie after this blessed light , yet hath he not left himself among them without witness , but hath given them some dawnings of the day , or some moon-light in the reflections of evangelical truth , who have not seen the sunne it self : much mercy they have had , notwithstanding their transgressions ; and while they served devils , they have been provided for by god , in whom they live , and move , and be : doing them good , and giving them raine from heaven , and fruitfull seasons , filling their hearts with fo●d and gladness ; and this to teach them , that they should seek the lord , if happily they might feel after him , and find him ; though he be not farre from every one of them , acts . . & . , . and that which may be known , of god , is manifest among them , for god hath shewed it to them ; for the invisible things of him from the creation of the world are clearly seen , being understood by the things that are made , even his eternal power , and godhead ; so that they are without excuse , rom. . , . by experience they may find , that god dealeth not now in rigor of justice , but on terms of grace , and that sinne is not ●ow unpardonable : and they should know that the goodness of god leadeth them to repentance , rom. . . . as the gospel conditionally pardoneth all their sinnes , and offereth them everlasting life , so it conteineth the clearest reasons , and most effectual motives , to perswade them to accept the offer . it affordeth them most excellent precepts , and instructions , and exhortations , and other helps to bring them to a willingness , that salvation may be theirs . . to which also is added abundance of outward providential helpes , to further the working of the gospel ; as seasonable afflictions , and mercies of divers sorts . . and with these is usually concurrent some inward motions , and assistance of the holy ghost ; as knocking at the doore , where he is not yet let in , and entertained . . and by their presence in the visible church , even the ungodly have many benefits in the ordinances , and instructions , and examples of the saints . all these ( besides a resurrection ) are common effects of general redemption , and not appropriated to the elect. besides which there are others that the elect only do receive . as . god is pleased by effectual grace , to draw them to his sonne , and make the gospel succesfull to their conversion , insuperably teaching , and charging them by his spirit , and causing them to repent , and believe in christ , and to perform the conditions of his forementioned promises . that love that brought the lord on earth , that cloatheth him with flesh , that lifted him up upon the cross , doth stream forth in his season into the hearts of his elect , and toucheth them with a changing power , and winneth them to his father , and himself , and droppeth into them those heavenly principles , which will grow up in them to everlasting life . . hereupon the soul believing in christ is united to him , as a member of his body , even of his true catholik church ; and christ is become the head , the husband , the lord , the saviour of that soul in a special sort . christ himself is first given to us in these relations ; and from him as our head , his following benefits are conveyed . he that hath the sonne hath life , and he that hath not the sonne hath not life ; for this life is in the sonne , joh. . , . he is the vine , and we are the branches , and out of him we can do nothing , joh. . , , . as it was not we that purchased our own salvation , so it is not we , but christ that must have the keeping , and dispensing of the purchased benefits . for it pleased the father , that in him should all fulness dwell , and that he should be the head over all things to his church , that it might by communication become his fulness , col. . . eph's . . , . he is our treasury , and from him we must have our continual supplies : for with him the father will give us all things , rom. . . and thus christ will dwell in our hearts by faith , ephes. . . and set up the kingdom of god within us . . hereupon we have the pardon of all our sinnes ; not only as to the temporal punishment , nor only as to the bestowing of temporal mercies , or common helps of creatures , and providences ; for this is but a winking at the daies of our ignorance ( acts . . ) in comparison of the pardon , which afterward we receive nor is it only a conditonal , or offered pardon ; but it is an actual remission of the eternal , and of all the destructive punishment . and thus we are justified from all that might be charged on us from the law , and accepted , and used as just by god. there is a kind of forgiveness that was promised to the sacrificers , lev. . , , , ▪ & , , , , , & . . numb . . . but as that was upon christs account , so it extended not to the pardon of the eternal punishment to any but true believers . he that was once crucified , is exalted by gods right-hand , a prince , and a saviour , to give repentance to israel , and forgiveness of sinnes , acts . . through this man is preached the forgiveness of sinnes ; and by him all that believe , are justified from all things , from which they could not be justified by the law of moses , acts . , . when our eyes are open , and we are turned from dakness to light , and from the power of satan unto god , we then receive remissio● of our sinnes , acts . . when we are delivered from the power of darkness , and translated into the kingdom of christ : in him we have then redemption through his blood , even the forgiveness of sinnes , col. . , . and blessed are they whose iniquities are forgiven , and whose sinnes are covered , to whom the lord imputeth not sinne , rom. . . and now who shall condemn us ? it is god that justifieth us : for there is no condemnation to them that are in christ jesus , that walk not after the flesh , but after the spirit , rom. . , , . . with this benefit doth concurre , our reconciliation to god , and our adoption ; by which we are made his sonnes , and god is pleased to own us as our father . for being one with christ the sonne of god , we are sonnes by him . for to as many as receive him , to them gave he power to become the sonnes of god , even to them that believe in his name , joh. . . this is the wonderfull love that the father hath bestowed on those that were his enemies ; that they should not only be reconciled to him , by the death of his sonne , but also be called the sonnes of god , rom . . joh. . . for he hath chosen us in him , before the foundation of the world , that we should be holy , and without blame before him in love ; having predestiuated us to the adoption of children , by jesus christ to himself , according to the good pleasure of his will , to the praise of the glory of his grace , wherein he hath made us accepted in the beloved , ephes. . , . . o what an unspeakable mercy is it , to have the blessed god , whom we had so oft offended , to become our reconciled father in christ. for it is not an empty title that he assumeth ; but he hath more abundant love to us , and tenderness of our welfare , then any title can make us understand . . and hereupon it doth immediatly follow , that we have a right to the blessed inheritance of his sonnes , and are certain heirs of his heavenly kingdom , col. . . for if sonnes , then heirs , heirs of god , and joint heirs with christ , rom. . . being saved by the washing of regeneration , and renewing of the holy ghost , and justified by grace through christ , we are made heirs , according to the hope of eternal life , tit. . , , . being begotten againe to a lively hope , by the resurrection of jesus christ from the dead , to an inheritance incorruptible , and undefiled , and that fadeth not away , reserved in heaven for us , pet. . , . . with all the holy ghost is given to us , not only to close us at first with christ , but to take up his abode in us as his temples , and to be the agent , and life of christ within us , and to do his work , and maintain his interest , and clense us of all filthiness of flesh and spirit , and sanctifie us throughout , and to strive against , and conquer the flesh , and to keep us by divine power through faith unto salvation , cor. . . gal. . , . cor. . . pet. . . for because we are sonnes , god seudeth forth the spirit of his sonne into our hearts , whereby we cry abba , father , gal. . . this spirit of adopton which we receive , doth bear witness with our spirits , that we are the sonnes of god , rom. . , . for if any man have not the spirit of christ , the same is none of his , rom. . . by this spirit is the spirit of the world cast out of us ; the spirit of pride , and of blindness , and of delusion , and hard-heartedness , and of sensuality , and malice , and hypocrisie , are cast out . by this is gods image imprinted on our souls ; we are conformed to his blessed will ; we are made partakers of the divine nature , being holy , as god is holy , col. . . pet. . . pet. . . hereby we are delivered from the thraldom of sinne , and the slavery of the devil ; and the seduction of the world , and our treacherous flesh. hereby also we are fitted for the service of god , to which before we were undisposed and unfit . o what an ease is it to the soul , to be free from so much of the burden of sinne ? what an honour is it to have the spirit of god within us , and to have a nature so truly heavenly and divine ? how can it go ill with him that hath god dwelling in him , and that dwells in god ? joh. . . . another of our precious benefits by christ is , that we shall be actually imployed in the special , and neerest service of god , that on earth is to be performed . let diseased souls desire idlenes ; and swinish sinners take pleasure in the mire , and feed like ravenous beasts on carrion , or as dogs on dung : but the saints will ever rejoice in god , and take it for the most blessed life on earth , when they can but do him the greatest service . let his enemies that hate his service , be weary of it , as if it were a toile or drudgery ; but his children will desire no sweeter work : they never think themselves so well as when they are most serviceable to their blessed lord , though at the greatest cost and labour to the flesh . so sweet is gods service , that the more of it we can do , the more is our pleasure , and honour , and content . other work spendeth strength , but this increaseth it : other work must have r●creation intermixt , but this is it self the most delightfull recreation : other service is undertaken for the love of the wages ; but this is undertaken for the love of the master , and the work , and is wages it self , to them that go through with it . for other service is but a means , and that to some inferior end ; but this is a means to the everlasting perfection , and blessedness of the soul ; and such a means as containeth , or presently procureth somewhat of the end . all the saints are even here a chosen generation , a royal priesthood , an holy nation , a peculiar people , that they should shew forth the praises of him that hath called them , out of darkness , into his marvelous light : they are an holy priesthood , to offer up a spiritual sacrifice , acceptable to god by jesus christ , pet. . , . their very bodies are a living sacrifice , holy , and acceptable to god , in their reasonable service . what a sweet work is it to live in the daily love of god ? in his praises ; in the hopes , and sweet fore-thoughts of everlasting joyes : the world affordeth not such a master , nor such a work . . another of the precious benefits by christ is , the liberty of accesse in all our wants to god by prayer , with a promise to be heard . the flaming sword did keep the way to the tree of life , till christ had taken it down , and consecrated for us a new and living way , through the vaile , which is his flesh : and now we have boldness to enter into the holiest , by the blood of jesus : and therefore may draw neer with a true heart in full assurance of faith , heb. . , , . when worldlings may cry to their baal in vaine , the righteous cry , and the lord heareth them , and delivereth them out of all their ( hurtfull ) troubles . o what a mercy is it in our falls , in our distresses , in our dangers , in our wants , to have a god , a faithfull mercifull father , to go to , and make our moane to for relief ? what a mercy is it , when our flesh , and our hearts do faile us , when friends , and worldly things all fail us , to have god for the rock of our hearts , and our portion ? psal. . . when sickness begins to break these bodies , and earthly delights do all forsake us , and death calls us to come to our endless state , then to have a reconciled father to go to , and crave his ayd , upon the encouragment of a promise , and recommend our souls into his hand as to a faithfull creator , and our surest deerest friend ; this is a mercy that no man can well value , till they come to use it . to know every day , that as oft as ever we come to god , we are alwaies welcome ; and that our persons , and prayers are pleasing to him through his sonne ; what a mercy is it ? one would think we should live joyfully , if we had but one such promise as this for faith to live upon : call upon me in the day of trouble , and i will deliver thee , and thou shalt glorifie me , psal. . . whatsoever ye shall ask in my name , that will i do , that the father may be glorified in the sonne , joh. . , . no wonder if they be rich , that have so free access to such a treasure ; and if they be safe that have access to so sure a help . for god is a very present help in trouble , psal. . . another precious benefit is , that we have peace of conscience , or ground for it at the least , in our peace with god : and so may come to assurance of salvation , and may partake of the joy in the holy ghost : for in this peace and joy the kingdom of god doth much consist . when the chief cause of all our fear , and sorrow is done away , what then is left to break our peace . when we have no cause to fear the flames of hell , nor the sting of death , or the appearance of our judge , any further then to move us to make ready ; what then should greatly trouble the soul. if god and heaven be not matter of comfort , i know not what is ? if we saw a man , that had got many kingdoms , to be still sad , and dumpish because he had no more ; we would say , he were very ambitious , or covetuous : and yet he might have reason for it : but if you have the love of god , and a title by promise to the heavenly inheritance , and yet you are discontented , and god , and glory is not enough for you ; this is most unreasonable . . another of our precious benefits by christ is , our spiritual communion with his church , and holy members . we do not only joyne with them in outward communion , but we unite our desires , and there is an harmony of affections . we are in the maine of one mind , and will , and way : and we joyntly constitute the body of our lord : we are come unto mount zion , and unto the city of the living god , the heavenly jerusalem , and to an innumerable company of angels , to the general assembly , and church of the first born , which are written in heaven , and to god the judge of all , and to the spirits of just men made perfect , and to jesus the mediator of the new c●venant , heb. . , , . we are joyned to that body , and have communion with it ; which consisteth both of militant , and triumphant saints , and of the angels also . we are no more strangers and forreiners , but fellow citizens with the saints , and of the houshold of god , and are built on the foundation of the apostles , and prophets , jesus christ himself being the cheif corner-stone ; in whom all the building fitly framed together , groweth unto an holy temple in the lord ; in whom we also are builded together , for an habitation of god , through the spirit , ephes. . , , , . and as in holy concord we serve the lord , having one god , one christ , one spirit , one faith , one baptism , one rule , the word of god , one mind , one heart , one work of holines , and righteousness in the main ; one hope , one heaven , the place of our expectations ; so have we the fruit of the prayers of each other , and of all the church , and have the honour , the safety , and other benefits of being members of so blessed a society . yea we have in this communion , the whole church obliged , and disposed according to their capacity to endeavour the good of every member . so that ministers , and magistrates , yea though they were apostles , and prophets , paul , or apollos , all are ours , cor. . . kings have their power for us : ministers have their gifts for us : and for us they must use them . if we suffer , every member must be as forward to assist us , and if we want , to relieve us according to their power , as if they suffered with us , cor. . , . yea the angels are our brethren ( rev. . . ) and fellow servants , yea ministring spirits , sent forth to minister for them that shall be heirs of salvation , heb. . . to encamp about them , and to bear them in their arms , rejoycing to behold their graces , and prosperity , as was shewed before . . another of our precious benefits by christ is , that all things shall work together for our good , rom. . . when we are sanctified to god , all things are sanctified to us , to serve us for god , and help us to him . every creature that we have to do with , is as it were another thing to the saints , then to other men . they are all wheels in that universal engine of grace , to carry us to salvation . the same things that are common mercies to others , are special to us , as proceeding from a special love , and being designed to a special use . as flesh-pleasing is the ultimate end of the ungodly , and all things are thereby debased , to be but means to that ignoble end : so the pleasing and fruition of god , is the end of all the saints , and thereby all things that they have to do with , are advanced to the honour of being sanctified means to this most high , and noble end : and as they are engaged to use them to this end , and consequently to their own greatest advantage ; so god hath engaged himself to bless them in that holy use , and to cause them all by his gracious providence to cooperate to their good . the greatest afflictions , the cruellest persecutions from the most violent enemies , our wants , our weaknesses , and death it self , all must concurre to carry on this work . what then should a christian fear , but sinne ? how honourable , and how safe , and how happy a life may he live , that hath all these assured for his service . and what causeless fears are they that use to afflict the servants of god , concerning their outward troubles , and necessities ? what do we fear , and groan under , and complaine of , but our fathers physick , and the means of our salvation ? if this one truth were but believed , and received , and used according to its worth , o what a life would christians live . . the last , and greatest of our benefits by christ is , our resurrection , and our justification at the barre of god , and our reception into glory . this is the end of all , and therefore containeth all . for this christ died ; for this we are christians ; for this we believe , hope , and labour ; for this we suffer , and deny our selves , and renounce this world . our bodies shall then be spiritual and glorious , no more troubled with infirmities , diseases , or necessities . our souls shall be both naturally , and graciously perfected ; both in their faculties and qualities . we shall be brought nigh to god : we shall be numbered with the inhabitants of the heavenly jerusalem , and be members of that blessed society , and be companions , and equal with the angels of god : we shall for ever behold our glorified redeemer , and see our own nature , united to the godhead ; and we shall have the greatest , and neerest intuition and fruition of god , thefullest love to him , and the swetest rest , content , and delight in him , that our created natures are capable of : we shall everlastingly be imployed in this love , and delight , and in his praises with all the heavenly host : and the glory of god will shine forth in our glory , and the abundance of his goodness will be communicated to us ; and he will be well pleased with us , with our praises , with all that blessed society , and with our head : and this will endure to all eternity . christians i have now named in a few words , those benefits by christ , which the heart of man is not able to value , in any proportion to their unexpressible worth : i have named that in an hour , which you must enjoy for ever . so much of our benefits by christ. . the fifth point to be understood , in the right knowledg of christ , is , the terms on which he conveyeth his benefits to men , and how we must be made partakers of them . and these mercies are of two sorts , . common : . proper to them that are heirs of salvation . the common are , . those discoveries of grace , that are made even to heathens in the creatures , and the mercifull providences of god. these are absolutely , and freely bestowed , stowed , in some measure on all , but in a greater measure upon some as please the giver . . the supernatural , or instituted means , of revealing christ , and life to the world , and drawing them to a saving consent of faith. these are , the gospel written and preached , with other concomitant helps . the commission christ hath given to his embassadors , is to preach this gospel to all the world , even to every ( reasonable ) creature , without exception , or restriction . and it is absolutely , and freely , given where it is given . but as to the providential disposal of the event , god causeth it not to be sent to all , but to whom he seeth meet . . the proper or special mercies are of two sorts . . some are physical inherent qualities , or performed acts : . and some are adherent rights , or relations . of the former inherent sort , there are these three degees : . there is the first special work of vocation , conversion , or regeneration , causing the sinner to repent , and believe , and giving him the principle of spiritual life . . there is the bestowing of the in-dwelling spirit of god , and progressive santification of heart , and life , and perseverance with victory . . there is the perfecting of all this , in our glorious perfection in the life to come . for the first of these , god hath not promised it conditionally , or absolutely to any individual person that hath it not . he hath bound all to repent , and believe , but hath not promised to make them do it : ( only he hath revealed , that there are certain persons , so given to christ , as that they shall be infallibly drawn to believe . ) but he hath appointed certain means for the ungodly , which they are bound to use , in order to their conversion ; and if they will not use them , they are without excuse . if they will , they have very much encouragement from god : both . in the nature of the means , which are fitted to their ends , and are mighty to bring down , all oppositions ; and . in the commands , and institution of god ; whose wisdom and goodness may easily resolve us , that he will not appoint us means in vaine , nor set his creatures on fruitless labours : and . also from the issue : for no man can stand forth and say , such a one did his best in the use of means , and yet could not attain the end , but fell short of the grace , and glory of god. the diseases of mens souls , are wilfullness , and blindness : the means of cure , are the perswasions , with the revelations of the gospel . men have the natural powers of understanding , and willing : but they want that right disposition , which we call the habit , or moral power , which is no more then to say , they are habitually blind and wilfull . it is so far from being unreasonable to teach , and perswade men that are under such an impotency as this , that there is nothing in the world , that doth more bespeak our teaching , and perswasions : for this is the natural , and instituted way to cure them , and give them power . what means of overcoming ignorance like teaching ; and what means of overcoming habituated wilfullness , like perswasion , added to informing truths ? we do not use to reason men out of a natural impotency , nor to perswade them to do that , for which they have no faculties , or object ; but it is the very means of overcoming a moral impotency , and making men willing of the good which they rejected . and with this means doth god set in , and infallibly cause it to be effectual with his chosen . thus no man cometh to the sonne , except the father draw him ; and then for the two following degrees , of holiness in our sanctification , and glorious perfection , god hath promised them to those that have this first degree . for the spirit of holiness is promised to all that truly repent and believe , and salvation to all that are sanctified , and persevere . so that the right to these inherent mercies , being a relaetion , is conveyed as other rights , and relations , of which we are next to speak . . as the spirit by the operation of the word upon the heart , conveyeth the foresaid inherent benefits , or qualities and acts , so the promise of grace , indited by christ , and the spirit , doth as a deed of gift , or testament , or act of oblivion , bestow on us our rights , and spiritual relations ; and from these they do result , as the immediate instrumental cause . thus doth he give power , or right to as many as receive him , to become the sonnes of god , joh. . . thus doth he give us pardon , justification , adoption , and our right to further grace , and glory . and these promises are conditional ; and our repenting , and believing in christ is the condition . and therefore till conversion do bring us to repent and believe , we have no right to any of these benefits of the promise . and therefore though our repentance and faith , be none of the proper cause of our justification , or right ; yet the main work , in order to our procurement of these benefits , that 's now to be done , is to perswade the sinner to repent and believe ; to turn that he may live : for gods act of grace is past already , and the conditional pardon is granted long ago , and will effectually pardon us , as soon as we perform the condition , and not before . till then we hinder the efficacy of the deed of gift : for unbelief and impenitency , are true causes of mens condemnation , though faith , and repentance be not proper causes of their salvation . these promises being conditional , we cannot be assured of our part in the benefits , but by being assured that we perform the condition . by this you may see the nature of presumption : when men say , they believe that which never was promised ; or believe that they have right to the blessings that are promised to others , and not to them ; or believe that they shall have the benefits promised , when they perform not the conditions ; all this is presuming , and not true believing . if men believe that god is reconciled to them , and will pardon them , and justifie them , and save them , when they are unconverted , impenitent , unregenerate men ; this is not indeed a believing of god , that hath never made them any such promise , nor ever told them any such matter , but the contrary : but it is a believing the false delusions of the devil , and their own hearts . he that will claim any title to christ , and pardon , and salvation , must have something to shew for it ; yea and something more then the most of the world have to shew : for the most shall be shut out . every man therefore that regardeth his salvation , must seriously ask his soul this question , what have i to shew for my title to salvation , more then the most of the world can shew ? it is not saying , i hope to be saved , that will serve the turn ' except i can give a reason of my hopes ' thousands that lay claim to salvation shall miss of it , because they have no title to it . and that which you must have to shew is this : a promise , or deed of gift on gods part , and the fullfilling of the condition on your part . god saith to all men , who ever repenteth , believeth , or is converted , shall be saved . when you have found that you repent of all your sinnes , and truly believe , and are converted to god , then , and not till then , you may conclude that you shall be saved . . the sixth point to be understood , or believed , concerning these benefits of christ , is , the infallible certainty of them . while men look on the promised glory to come , as on an uncertain thing , they will hardly be drawn to venture , and let go the porfits , and pleasures of the world to attaine it ; much less to part with life it self . the life of all our christian motion , is the unfeigned belief of the truth of gods word , and specially of the unseen things of the world to come . such as mens belief of heaven , and hell is , such will be the bent of their hearts , and the course of their lives , and such they will be in yielding to sinne , or in resisting it , and in all the service they do for god. as all men would take another course , if they did but see heaven , and hell with their eyes ; so all men would presently throw away their worldly fleshly pleasures , and turn to god , and a holy life , if they did but as throughly believe the joyes , and torments to come ; as if they saw them . flesh and blood can hardly judg of things , without the help of sense ; and fleshly men take all things to be fantasmes or nothings , that are not within the judgment of their senses . they must see it , or feel it , or tast it , or hear it ; and believing is a way that hardly satisfies them ; though it be god himself , that they are to believe . believing is , trusting the credit of an other : and we are naturally loth to trust to any , but our eyes , or other senses . we are so false our selves , that we are ready to measure god by our selves , and to think that he is a deceiver , because that we are such . and hence it is that the world is so ungodly , that they venture on sinne , and will not be at the cost , and labour of a heavenly life ; because they take the matters of the life to come , to be but uncertainties , and have not so true a belief of them , as might possess them with a deep apprehension of their reallity . how should the word profit them , that mixe it not with faith , heb. . . unless by begetting faith it self . o what a change would a sound belief of the scriptures , make in the world . but having spoken so oft of this , in other writings , i shall say no more of it now . so much of the knowledg of christ. ii. i have shewed you the first part of this direction , how christ must be received understandingly . i now come to the second , which is , that he must be received heartily . as god must be loved , so christ must be believed in , with all the heart , and soul , and strength : if not with all in a perfect degree , ( for that will not be till we come to heaven ) yet with all in a predominant prevalent degree . there are many convictions , and good meanings , and wishes , and purposes , which may proceed from common grace , and be found in those that never shall be saved : these may be called ( analogically ) faith , and love , and desire , as those are that are found in the truly regenerate : and yet the persons in whom they are found , may not fitly be called believers , or lovers of god ; because a man is to be denominated , from that in him which is predominant , and hath the chief power on his heart . the soul of man is not so simple as to move but one way : its state in this life is to stand between two differing competitours , god and the world , spirit and flesh ; and there is no man , that is totally given up to either of them . no man is so good , and spiritual , that hath not something in him that is bad and carnal : and no man is so fully addicted to god , but the creature hath too much interest in his heart . nor is there any man so given up to the creature , in whom god hath no manner of interest at all , in his estimation , and affections ; if he indeed believe that there is a god. at least it is not so with all that are unconverted . otherwise , . what : is it that common grace doth , if it no whit dispose them towards god ? certainly it would not else be grace . . and if this were not so , then we must say , that no unregenerate man hath any good in him , that is truly moral : for if there be no interest of god in his mind or will , there can be no good in him . but this is contrary to scripture , and experience . it was undoubtedly some moral good , which christ loved the man for , in marke . . who was not far from the kingdom of god. . otherwise all men must be equally departed from god , which is contrary to experience : . yea all men must be as bad on earth ( privatively ) as in hell : which certainly is false . i may well say , that on earth there is some good in the worst ; much more in those , that are almost perswaded to be converted christians . many a thought of the goodness of god and the necessity of a saviour , and of the love of christ , and of the joyes of heaven , may be stirring , and working in the minds of the unsanctified ; but if they take not up the heart for christ , the person is not a true believer . as the gospel must be believed to be true , so christ that is offered us in the gospel as good ; must be heartily , and thankfully accepted accordingly : and the glory , the justification , reconciliation with god , and other benefits procured by him , and offered with him , must be valued , and desired above all earthly fleshly things . if you are convinced that sinne is evill , as contrary to god , and hurtfull to you , and hereupon have some mind to let it go , and some wishes that christ would save you from it , and yet still have a love to it that is greater then your dislike , and the bent of your heart is more for it , then against it , and your habituate desires , are rather to keep , then to leave it ; this is not sanctification , nor a saving consent to be saved by christ. if you have some convictions that holiness is good , as being the image of god , and pleasing to him , and necessary to your salvation , and so should have some mind of holyness on these grounds ; yet if you have on the other side a greater aversness to it , because it would deprive you of the pleasures of your sinne , and the habitual inclination of your will , is more against it then for it ; certainly this will not stand with true sanctification , of faith in christ , to save you from the power of sinne by his spirit . thousands deceive themselves , by misunderstanding some common passages , that are spoken to comfort afflicted consciences ; viz. that the least true desires after grace , do prove the soul to be gracious . this is true , if you speak of the least desires , which are predominant in the soul , when our desire is more habitually then our unwillingness , and we thus preferre christ before all the world , the least of this is an evidence of saving grace . but such desires as are subdued by the contrary desires ; and such a will as is accompanyed with a greater unwillingness , habitually , and such a faith , as is drowned in greater unbelief , these are not evidences ▪ of a saving change ; nor can you justly gather any special comfort from them . he that hath more unbelief then belief , is not to be called a believer , but an unbeliever : and he that hath more hatred , or dislike of god , and holiness , then love to them , is not to be called godly , but ungodly , nor a lover of god , but a hater of him . i am easily perswaded , that many of you that are ungodly , could be contented that god be glorified , if his glory do not cross your carnal interest , and so you desire gods glory even for it self , as that which is absolutely good in it self : but if your fleshly interest be so dear to you , that you will sacrifice gods glory to it , and had rather god were dishonoured , then your fleshly interest contradicted , it is your flesh then that is made your god , and your chief end. it is not every wish , or mind of christ , no not to save you from sinne as sinne , that will prove you true belielievers : nor is it every minding of god , or love to him , no not as one apprehended by you , to be the chiefest good , and desirable for himself , as your end , that will prove indeed that you savingly love him ; as long as the contrary mind and will , is habitually predominant in you . such as the very habit and bent of a mans heart is , such indeed is the man. it s possible for a man , even a good man , to have two contrary ends , and intentions ; yea ultimate ends ; as that which is desired for it self , and referred to nothing else , is called vltima●e : but it is not possible for him , to have two principall predominant ends. so far as we are carnal still , we make the pleasing of our flesh our ultimate end : for doubtless we do not sinne only , by pleasing the flesh , as a means to gods glory ; nor only in the mischoosing of other means : but yet this is none of our principal end , so far as men are truly sanctified . and because that is called a mans mind , or will , which is the chiefest , and highest in his mind , and will ; therefore we use to denominate men , from that only which beareth rule in them : and thus we may say with paul , it is not i , but sinne that dwelleth in me . for a disowned act , that proceedeth from us , against the bent , and habit of our wills , and the course of our lives , from the remnants of a carnal misguided will , is not it that must denominate the person , nor is so fully ours as the contrary act . and therefore though indeed we sinfully participate of it , yet when the question is , whether believing , or unbeliefe , sinning or obeying , be my work ; it is not comparatively to be called mine , which i am much more against then for . so on the other side , if the unsanctified have some transient , superficial , uneffectual acts of desire , or faith , or love to god , which are contrary to the bent , and habit of their hearts , this is not theirs , nor imputable to them , so far as hence , to give them their . denomination . it is not they that do it , but the common workings of the spirit upon them . if ever then you would be assured that your are christians , look to the habitual bent of your hearts , and see that you do not only talk of scripture , and sl●ghtly believe it , and speak well of christ , with some good wishes , and meanings , and purposes ; but , as you love your souls , see that christ be received as your dearest saviour , with thankfullness , and greatest love ; and as your soveraign lord , with true subjection ; and that he have your superlative estimation and affections , and all things in the world be put under him in your souls . this must be so , if you will have the portion of believers . no faith that is short of this , will prove you christ's disciples indeed , or heirs of the promises made to believers . the voice of christ that calls to you in the gospel , is , my sonne give me thy heart , prov. . . do , what thou wilt in waies of duty , and think as highly as thou wilt of thy self , thou art no true believer in christ's account , till thou hast given him thy heart . if he have thy tongue , if he have thy good opinion ; nay if thy body were burnt in his cause , if he had not thy love , thy heart , it were as nothing , cor. . . for thy works , and sufferings , are so far acceptable ( through christ ) as they are testimonies of this , that christ hath thy heart . if he have not thy heart , he takes it as if he had nothing : and if he have this , he takes it as if he had all . for this is not only preferred by him before all ; but also he knows that this commandeth all . if christ have thy heart , the devil will not have thy tongue , and life ; the ale-house , or a harlot will not have thy body ; nor the world will not have the principal part of thy life . if christ have thy heart , it will be heard much in thy conference ; it will be seen in thy labours : for that which hath a mans heart will hardly be hid , unless he purposely hide it , which a christian neither can , nor ought to do . it would make a man wonder to hear some wretches , that will runne from god as fast as they can , and yet face you down , that god hath their hearts : that have no mind , so much as to meditate , or talk of christ , or his precious blood , or mysterious redemption , or the glorious kingdom purchased by him ; that will be at neither , cost nor labour in his service , and yet profess that christ hath their hearts : that will refuse a holy heavenly life , and perhaps make a scorn of it , and maliciously prate against the sanctified , and yet will stand to it that the holy ghost , the sanctifier of the elect , hath their hearts . no wonder if those hearts are ill managed , and in a miserable deceived state , that are so unacquainted with themselves . faith entreth at the understanding , but it hath not all its essential parts , and is not the gospel faith indeed , till it have possessed the will. the heart of faith is wanting , till faith hath taken possession of the heart . for by faith christ dwelleth in the heart , ephes. . . and if he dwell not in the heart , he dwells not in the man , in a saving sort . he had some interest in judas , simon magus , ananias , and saphira , as to the head , and perhaps somewhat more in a superficial sort . but satan entred into the heart of one , and filled the heart of another of them with a lie , and the heart of the third was not right in the sight of god , and therefore he had no part , or lot in christ , but was still in the gall of bitterness , and bond of iniquity : and all because christ was not heartily entertained , acts . & . , . it is in the heart that the word must have its rooting , or else it will wither in time of tryal . it is seeking with the whole heart that is the evidence of the blessed , psal. . and it is a feigned turning , when men turn not to god with the whole heart , jer. . . this is gods promise concerning his elect ; i will give them a heart , to know me , that i am the lord , and they shall be my people , and i will be their god : for they shall return unto me with their whole heart , jer. . . see then that the heart be unfeignedly delivered up to christ : for if christ have it not , the flesh , the world , and the devil will have it . your hearts must be a dwelling for one of these masters ; choose you whether . it is the damnation of most professed christians , that they have nothing for christ but a good opinion , or a few good words , or outside services , or some sleight religiousness on the by ; when the flesh , and the world go away with their hearts ; and yet they will not know it , nor confess it . christ will not be an underling , or servant to your flesh . your hearts he hath bought , and your hearts he will have ; or you are none of his . if he shall have nothing from you but a name , you shall have nothing but the name of his purchased salvation . iii. the last part of the direction yet remains , viz. that you must cl●se with christ entirely , as well as vnderstandingly and heartily . it is whole christ , that must be received with the whole heart . for the understanding of this , it must be known , both how and why christ is offered to us . as he came into the world to destroy the works of the devil , joh. . and to seek and save that which was lost , luke . and by his mediation to reconcile us to god , and bring us up to glory ; so two things were to be done , for the accomplishment of this : first he was himself to merit our salvation , and pay the price of our redemption on the cross , and in his own person to conquer the world , the devil , and death , and the grave : and then he was by his intercession in the heavens , to make application of this , and bestow the benefits thus purchased by him . and because it was he , and not we that made the purchase , it therefore pleased the father , that the purchased treasure should be put into his hands , and not immediately put into ours . he is become our treasury , and authorized to be our head : all power is given him in heaven , and earth . we have so fouly miscarryed already , that he will no more trust his honour in our hands , as at first he did . we shall have nothing , of pardon , or grace , or glory , but what we have in and from the sonne . god hath given us eternal life , and this life is in his sonne : he that hath the sonne hath life , and he that hath not the sonne , hath not life , joh. . . it is not only the nature , and person of christ , that is to be believed in , but it is the person , as impowred to certain ends , and clothed with his office , yet we must now entertain . now the office of christ being for our salvation , and the glory of god , is suited to these happy ends . and our necessities are principally in these three points . . we have the guilt of sinne upon us to be pardoned , and the wrath of god , and curse of the law , and the punishment of sinne to be removed . . we have the corruption of our nature to be healed ; the power of sinne to be destroyed ; the image of god repaired on us ; and our hearts , and lives to be acted , and ordered according to the will of god ; and to these ends , temptations to be conquered ; and our souls , directed , strengthned , and preserved to the end . . we must be raised from the grave at the last day ; we must be justified in judgment , and possessed of that glory which is the end of our faith. to this justification , sanctification , and glorification may the rest be reduced . now the office of christ is suited to these necessities of ours : and as we cannot possibly be saved , unless all these necessities be supplied , and these works done for us : so we cannot possibly have these things done , but by accepting of christ , as authorized , and impowred by his office , and perfections , to do them . the glory that god will have by this work , i have before expressed to you at large . he will have his justice , & wisdom , and power , and holiness , and mercy to be demonstrated , and honoured by christ. and therefore christ hath resolved to give out none of his benefits , but in such manner , and waies , as may best attain these highest ends. these several points therefore i must intreate you here to note distinctly . . that you must be brought into a special relation to the person of christ , as cloathed with his office , before you can lay claim to his saving benefits . he is the head , and you must become his members : he is the husband of the church , and you must become his spouse , and so of the rest . this is called our vni●●ng to christ , which must go before your further communion with him . it is the will of god , that you shall never receive his benefits , without , or before you receive his sonne : ( except only those benefits , which go before your union with christ himselfe , in order to the accomplishing it ; as the gospel , the gift of faith to the elect , &c. ) you shall never have actual pardon , justification , adoption , sanctification , or glory , till you have first saving interest in christ himself . he is the vine , and we are the branches : we must be planted into him , and live in him , or else we can have nothing further from god , nor do nothing acceptable to god. and therefore the first , and great work of faith is to receive , and close with the person of christ , as cloathed with his office. . understand and note , that as you shall not have his great benefits before , or without his person , so god hath resolved , that you shall not have his special benefits , unless you will take them all together . ( i speak of men at age , that are capable of all . ) you shall not have pardon , and justification , or glory , without sanctification ; nor the comforts of christ , without the guidance , and government of christ. you must have all , or none . . from hence it follows , that therefore you must receive , and close with christ entirely , in his whole office , as he is to accomplish all these works , or else you cannot be united to him . he will not be divided : you shall not have christ as a justifier of yon , if you will not have him as a guid , and ruler , and sanctifier of you . he will not be a partial saviour : if you will not consent that he shall save you from your sinnes , he will not consent to save you from hell. . understand , and note that christ will look to his fathers interest , and honour , and his own , as well as to your salvation ; yea and before it . and therefore you must not hope for any mercy from him , in any way that is dishonourable to him , or that is inconsistent with his own blessed ends , and interest . and therefore do not look for any such grace from him , as shall discharge you from your duty , or give you liberty to dishonour , or disobey him : nor do not think that you shall have him related to you only for your own ends , but on terms of highest honour to god , and you redeemer . and do not think that your grace is ever the less free , because gods honour is thus preferred : for if you are christians indeed , you will take gods interest , as your own highest interest , and will confess , that you could not have your own ends , and welfare any other way . . understand and note also , that as all your mercies are in the hand of christ , so christ hath appointed in his gospel , a certain way and course of means , in which he will bestow it : and you cannot expect it from him , in any other way , but his own . as god hath made christ the way , and no man cometh to the father but by him , so christ hath ordained a standing course of means , which are his way for the making over of his benefits : and here you must have them , or go without them . . understand and note , that there are some of christ's ends , and benefits , that the very natural man desires , and some that corrupted natu●e is against . now it is therefore the established way of christ , to promise us those which we can desire , on condition that we will also accept of , and submit to those that we are against . not but that his grace doth dispose men to the performance of such conditions : but his grace worketh by means : and a conditionall promise is his stablished means , to draw mans heart to the performance of the condition : ( which well considered , is a sufficient answer to the arguments that are commonly urged against the conditionality of the promise . ) as the spirit doth powerfully work within ; so he useth that word from without , as his instrument , which worketh sapientially , and powerfully to the same work . if a physician have two medicines to give his patient , as necessary for his cure , the one very sweet , and the other bitter ; the one which he loves , and the other which he loaths , he will promise him the sweeter , if he will take the bitter one ; that by the love of one , he may prevail against the loathing of the other , and may ●ice it down . he will not promise the bitter one which is loathed , and make the taking of the sweet one the condition : he will not say , i will give thee this aloes , on condition thou wilt take this sugar : but contrary ; i will give thee the sweeter , if thou wilt take the bitter . in christs ends , and works , . we naturally are more willing of that which makes for our selves directly , then of that which makes directly for the honour of god , and the redeemer . we preferre our own ends before gods glory : and therefore christ hath so ordered the condition of his promises , that unless we will take him , in his relations of dignity as king and lord , and will make the glory , and pleasing of god our principal end , we shall have none of him , or his saving benefits . for he came not to fulfill our selfish desires , but to fetch us off from our selves , and recover us to god , that he might have his own . and if we will not have our all in god , we shall have nothing . . and naturally we are willing , as to our own benefits , to be pardoned , and freed from the curse of the law , and the flames of hell , and natural death , and punishment : and therefore we are thus farre naturally willing of free justification . but we are unwilling to let go the seeming profit , and credit , and pleasure of sinne , and to deny the flesh , and forsake the world , and we are averse to the spiritual felicity of the saints , and to the holiness of heart , and life , that is the way to it . and therefore christ hath most wisely so ordered it , in the tenor of his promises , that our repentance and faith , shall be the condition of our justification , and deliverance from death and hell : and this faith is the believing in him , and accepting him entirely in his whole office , to sanctifie us , and rule us , as well as to justifie us : and thus we must take him wholly , or we shall have none of him . and the accepting him as our teacher ; and sanctifier , and king , is as much ; ( at least , the condition of our justification , and pardon , and deliverance from hell , ) as the accepting him as a justifier of us , is . he that had the power in his own hands , and that made the free promise , or deed of gift , hath put in such conditions , as his own wisdom saw best ; and they are such as suit most congruously to all his ends ; even the glory of god , in all his attributes , and the redeemers glory , and our own , and most full and free salvatition : and on his conditions must we have his benefits , or we shall never have them . . lastly understand and note , that the means which christ hath resolved on for teaching , and ruling us , ordinarily , are his word , his ministers , and his spirit : all must be submitted to together , where they may be had , and none of them laid by , by separation . his word , is the grammar , or book , as it were , that we must learn : his ministers must teach us this book : and his spirit ( who in the apostles , and prophets indited , and sealed it ) must inwardly teach us , by powerfull illumination . the word is gods laws : the ministers are his embassadours , or heraulds to proclaime them , and command obedience in his name : and his spirit must open mens hearts to entertain them . the word is gods seed : the ministers are the husbandmen , or servants that sow it : and the spirit must give the increase ; without which , our planting , and watering will do nothing . he therefore that takes christ for his master , and king , must resolve to be taught , and ruled by his established means , even by his word , and ministers , and spirit conjunct : for he that refuseth and despiseth these , doth refuse , and despise christ ; and consequently the father that sent him , luke . . thes. . . for it was never the meaning of christ , when he became the teacher , and king of the church , to stay on earth , and personally , and visiby to teach them himself : but these three are his means , which all must submit to , that will be his subjects , and disciples . and he that despiseth the word , shall be destroyed , prov. . . he that will not have the word , ministry , and spirit teach him , will not have christ teach him : and he that refuseth to be ruled by these three , shall be destroyed as a rebel against christ himself , luke . . still it is supposed that ministers must teach , and rule according to this word . and the society in which christ will teach and govern us , is his church : as members therefore of the vniversal church , and in communion with his particular church , where we live and have opportunity , we must wait on christ for his teaching and benefits . for this is his schoole , where his disciples must diligently attend and learn. lay all this together , and this is the summe : the object of justifying , saving faith , is one only undivided christ , one in person , but of two natures , god , and man ; in office the mediator between god and man , who hath already done the work of sanctification , and merit , and is authorized further to bestow the benefits : by the gospel grant he hath given himself as head , and husband , teacher , king , and saviour , to all that will entirely , and heartily accept him ; and with himself he giveth justification by the promise , sanctification by the word , ministry , and spirit , and final absolution , and everlasting life . if ever then you will have christ , and life , you must accept him in all these essentials of his person , and office , and that to the ends , which his redemption was intended for ; you must be willing to be sanctified by him , as well as to be justified : you must at once unfeignedly become his disciples , his subjects , his members , if you would become his saved ones . you wust consent , that as your teacher , and your lord , he shall teach and rule your heart , and life , by his word , ministers , and spirit , in communion with his church . no barre or exception must be put in , nor reservation made against any one of these parts of his office. if you yield not to those parts of his saving work , that tend but to the compleative growth , you sinne , and deprive your selves of the benefit ; but if you yield not to those that must make you truly sanctified , and justified men , you cannot be saved . the essentials of christ's person , and office , do costitute him the christ , and if he be not received in all those essentials , he is not received as christ. and thus i have given you the summe of the gospel , and the description of faith , and true christianity in this direction for a right closing with the lord jesus christ. and experience of most that i discourse with , perswades me to think this direction of great necessity , and to intreat you throughly to peruse , and consider it : i find abundance of ignorant people , that talk much of christ , but know very little of him : that can scarce tell us whether he be god or man , or which person in the trinity he is , nor to what end he was incarnate , and died , no● what relation he stands in to us , or what use he is of , or what he now is , or what he is engaged to do for us . but if we ask them about their hopes of salvation , they almost overlook the redemption by christ , and tell us of nothing but gods mercies , and their own good meanings , and endeavours . and i am afraid too many professors of piety , ( do look ) almost all , at the natural part of religion , and the mending of their own hearts , and lives , ( and i would this were better done ) while they forget the supernatutural part , and little are affected with the infinite love of god in christ. i desire such to consider these things : . you overlook the summe of your religion , which is christ crucified , besides whom paul desired to know nothing . . you overlook the fountain of your own life , and the author of your supplies ; and you strive in vaine for sanctification , or justification , if you seek them not from a crucified christ. . you leave undon the principal part of your work , and live like moral heathens , while you have the name of christians . your daily work is to study god in the face of his sonne ; and to labour with all saints to comprehend the height , and bredth , and length , and depth , and to know the love of christ , which passeth knowledg , eph. . . . all your graces should be daily quickned , and set awork by the life of faith , in the contemplation of the redeemer , and his blessed work . this is the weight that must set all the wheels agoing . you do god no service , that he can accept , if you serve him not in this gospel-work , of loving , trusting , and admiring , and praysing him in the redeemer , and for his redemption . . and so you rob god of the principal part of his glory , which you are to give him ; which is for this most glorious work of our redemption . i pray you read over again the ends of this work , which i laid down in the beginning of this direction . . moreover you rob your selves of your principal comfort , which must all come in , by living upon christ. . and you harden the anti●omians , and libertines , and tempt men to their extreams , that runne from us as legalists , and as men that savour not the doctrine of free grace , and are not of a gospel-spirit , and conversation . i would our great neglect of christ had not been a snare to these mistaken soul● , and a stumbling block in their way . o sirs , if a thought of your hearts , if a word of your mouths , have not some relation to christ , to suspect it , yea reject it . call it not a sermon or a prayer , nor a duty , that hath nothing of christ in it . though the pure god-head be your principal end , yet there is no way to this end , but by christ : and though love , which is exercised on that end , must animate all your graces , and duties , as they are means to that end ; yet faith hath love in it , or else it is not the christian faith ; and christ is the object of your faith and love : and your perfect everlasting love will be animated by christ : for your love and praise , will be to him that was slain , and redeemed us to god by his blood , out of every kindred , tongue , and nation , and made us kings , and priests to god. so much for the fifth direction . direct . vi. the next direction which i would give you for a through conversion is this ; see that the flesh be throughly mortified , and your hearts be throughly taken off the world , and all its pleasures , and profits , and honours , and that the roote of your fleshly interest prevaile not at the heart , and that you think not of reconciling god , and the world , as if you might secure your interest in both . this is a very common cause of the deceit , and destruction , of such as verily think they are converted . it is the very nature , and business of true conversion , to turn mens hearts from the flesh , and from the world to god , and from an earthly and seeming happiness , to a heavenly real everlasting happiness ▪ and when men are affrighted into som kind of religiousness , and yet never learnt to deny themselves , and never mortified their fleshly mind , but the love of this world , is still the chiefest principle at their hearts ; and so go on in profession of godliness , with a secret reserve , that they will look as well as they can to their outward prosperity , whatever become of their religion , and they will have no more to do with the matters of another world , then may stand with their bodily safety in this world ; these are the miserable deluded hypocrites , whose hopes will prove , as the giving up of the ghost ; whom christ will disown in their greatest extremities , after all their seeming religiousness . o sirs , look to this as ever you would be happy . it s an easie , it s a common , it s a most dangerous thing , to set upon a course of outward piety , and yet keep the world next your hearts , and take it still as a great part of your felicity , and secretly ▪ to love your former lusts , while you seem to be converted . the heart is so deceitfull , that you have great cause to watch it narrowly in this point : it will closely cherish the love of the world , and your fleshly pleasures , when it seems to renounce them , and when your tongue can speak contemptuously of them . it was not for nothing that christ would have the first fruits of his gospel-church ( who were to be the example of their successours ) to sell all , and lay it down at the feet of his apostles : and it is his standing rule , that whoever he be , that forsaketh not all that he hath , he cannot be his disciple , luke . . in estimation , affection , and resolution , it must be forsaken by all that will be saved ; and also in practice , when ever god calls us to it . you can have but one happiness : if you will needs have it in this world , in the contenting of your flesh , there is no hope of having it also in another world , in the fruition of god. if you think not god and heaven enough for you , and cannot let go the prosperity of the flesh for them , you must let go all your hopes of them . god will not halve it with the world in your hearts , nor part stakes with the flesh ; much less will he be below them , and take their leavings : heaven will not be theirs , that set not by it more then earth . god will not call that love to him sincere , which is not a superlative love , and able to make you even hate all those things , that would draw away your affections , and obedience from him ; luke . , . there 's no talk of serving god , and mammon ▪ and compounding you a happiness of earth . and heaven . do therefore as christ bids you , luke . , , . sit down , and count what it must cost you , if you will be saved ; and on what rates it is , that you must follow christ. can you voluntarily , for the love of him , and the hope of glory , take up your cross , and follow him in poverty , in losses , in reproaches ; though scornes , and scourgings , and prisons and death ? do you value his loving kindness better then life , psal. . ? can you deny your eyes , and your appetites their desires ? can you consent to be vile in the eyes of men , and to tame your own flesh , and keep it in subjection , and live a flesh-displeasing life , that h●ving suffered with christ , you may also be glorified with him , rom. . . if you cannot consent to these terms , you cannot be christians , nor you cannot be saved . if you must needs be rich , or must be honourable , yea , if you must needs save your estates , or liberties , or lives , it 's past all question , you must needs let go christ , and glory : if you must needs have the world , you must needs lose your souls . if you must have your good things here , you must not have them hereafter too , but be tormented , when christ's sufferers are comforted , luke . . these hopes of purveying for the flesh , as long as they can ; and then of being saved , when they can stay here no longer , is it that hath deceived many a thousand , to their undoing . it 's a strang thing to see how the world doth blind very knowing men , and how unacquainted these hypocrites are with their own hearts . what a confident profession of down-right godliness many of them will make , yea of some extraordinary height in religion , when nothing is so dear to to them , as their present prosperity , and god hath not neer so much interest in them as the flesh ? what contrivances some of them make for riches , or rising in the world ? and how tender others are of their honour with men ; and how tenacious they are of their mammon of unrighteousness ; and how much money , and great men can do with them : and most of them pamper their flesh , and serve it in a cleanlier way of religiousness , even as much , though not so disgracefully , and grossly , as drunkards , and whoremongers do , in a more discernable sensuality . if the times do but change , and countenance any errour , how smal an argument will make their judgments bend with the times : if truth or duty must cost them deer : o how they will shift , and stretch , and wriggle , to prove truth to be no truth , and duty to be no duty ; and no argument is strong enough to satisfie them , when the flesh doth but say , it s bitter , its dangerous ! it may be my undoing . it s none of my meaning , that any should needlesly runne into suffering , or cross their governours , and themselves , through a spirit of pride , singularity , and contradiction : but that men should think themselves truly religious , that keep such reserves for their fleshly interest , and shew by the very drift of their lives , that they are worldlings , and never felt what it was to be crucified to the world , and deny themselves , but are religious on this supposition only , that it may stand with their worldly ends , or at least not undo them in the world ; this is a lamentable hypocritical self-deceit . when god hath so plainly said , love not the world , nor the things that are in the world : if any man love the world , the love of the father is not in him , joh. . . nay that the neighbourhood , and all the country that know them , should ring of the worldlyness of some , that think themselves good christians ; and yet they will not see it themselves . what a cheating , blinding thing is the world ? well sirs ; if you will be christians , count what it must cost you ? and if you will be heirs of heaven , away with the world : cast it out of your hearts : and if your hands must yet trade in it , yet trade not for it : use it for god , but enjoy it not for it self . take your selves as strangers here ; and look on the world as a desolate wilderness ; through which , in the communion of the militant saints , you may safely travail on to heaven ; but do not make it your home , nor take it for the smallest part of your felicity . to be sanctified without mortification , is a palpable contradiction . be at a point with all things below , if you will groundedly hope for the heavenly inheritance . but i shall purposely forbear to enlarge this any further , because i have preached , and written a treatise on this subject , which i desire you to peruse . direct . vii my next direction is this : if you would be truly converted , be sure that you make an absolute resignation of your selves , and all that you have to god. this is the very form , and life of sanctification . to be sanctified , is to be separated , in heart , life , and profession , from all other masters , and ends , to god. when the heart that was set upon the world , and flesh , is separated from them , and inclined to god by the power of love , and devoted to him , to serve and please him ; this is indeed a sanctified heart : and when the life that before was spent in the service of satan , the world , and the flesh , is now taken off them , and spent , as to the drift , and course of it , in the service of god , for the pleasing , and glorifying of him , from the impulse of love ; this is indeed a holy life . and herein consisteth the very nature of our sanctity . and when a man doth but profess to renounce the devill , the world , and the flesh , and to give up his heart , and life to god , this is a profession of holiness . god is both on the title of creation , preservation , and redemption , or absolute lord or owner , and we are not our own but his ! and therefore we must give to god the things that are gods , and glorifie him in our souls , and bodies , which are his , cor. , . as we are his own , so he will have his own , and be served by his own : do not imagine that you have any title to your selves , or propriety in your selves ; but without any more adoe , make a full , unreserved , absolute resignation of your selves , of your understandings , and of your wills , of your bodies , and of your names , and of every penny-worth of your estates , to god , from whom , and for whom you have them . think not that you have power to dispose of your selves , or of any thing that you have . ask not flesh and blood , what life you shall lead , or what mind or will you shall be of : but ask god , to whom you do belong . ask not your carnal selves , what you shall do with any of your estates , but ask god , and then ask conscience , which is the way that god would have me use it in , that is , which way may i use it to be most serviceable to god ? and that resolve upon . no service that you do to god , will prove you sanctified , unless you have heartily , and absolutely given up , and devoted your selves to him ; and he that gives up himself , must needs give up all that he hath with himself . for he cannot keep it for himself ( ultimately ) when even himself is given up to god. though you be not bound to give all that you have to the poore , nor all to the church , nor to deny your own bodies , or families their due supplies , yet must it all be given up to god , even that which you make use of for your selves , and families : for as you are given up to god your selves , so you must feed your selves as his , and cloath your selves , and your families as his , to fit your selves , and them for his service , and not as your own , for the satisfying of your flesh . thus it is that all comes to be pure to the pure , sanctified to them that are themselves first sanctified : because when you feed your selfe , you do but feed a servant of god , that is consecrated to him , and separated from things common , and unclean . and even as the tythes , and offerings , that were given for the food , and maintenance of the priests , and levites , were called the lords portion , and holy to the lord , because they were their portion that were separated to his altar ; even so that which is necessary to fit you for gods service , while you use it to that very end , is sanctified in your sanctification , and is holy to god ; for all his saints are a holy nation , a royal priesthood , to offer up acceptable sacrifice to him . and thus , whether you eat , or drink , or what ever you do , you must do all to the glory of god , cor. . . for of him , and through him , and to him are all things , and therefore to him must be the glory for ever , rom. . . god who is the end of your hearts , and lives , must be the end of every action of them , unless you will step out of the way of order , and safety , and holiness . for every action that is not from god , and by god , and for god , is contrary to the nature of true sanctification . if then you would be christians indeed , be heartily willing that god should have his own . understand what an excellent honour , and priveledge , and happiness it is to you to be his . if his right to you will not move you , let your own necessity , and benefit at least move you , to give up your selves , and all you have to god. bring you hearts to the barre , and plead the cause of god with them , and convince them of gods title to them , and how sinfully they have robbed him of his own all this while : have your daies and hours , your wealth and interest , been used purposely for god as his own ! o what abundance be there , that in word , and confident profession , do give up themselves , and all to god , and yet in the use of themselves , and all , do plainly shew that it 's no such matter ; but they dissembled with god , and yet never knew so much by themselves . how little do they use for god , when they have with seeming devotion resigned all to him ? if a lord , or knight , or gentleman , of l l , or l l a year , or l l , or l l a year , were to shew the accomts of all his expences , how much of all this should you find expended for god , when they have acknowledged that all is his ? one would think by their lives , that they look to be saved by robbing god , and confessing the robbery ; by saying that all is gods , while they allow him next to nothing . the devoted , resigned , sanctified soul , hath the true principle of all obedience , and that which will do much to repel all temptations , and carry him through the greatest straits and tryals . if i am not my own , i need not be over solicitous for my self , but may expect that he that oweth me should care for me : nor do i need to use any sinfull shifts for my own preservation . if i have nothing of my own , what need i to sinne , for the saving of any thing ? what need i to venture upon unwarrantable means , to preserve either credit , or goods , or life ? it is self , and own , that are the root of all sinne , the heart of the old man , and the seed of hell : nothing else is pleaded against god , and our salvation . if the flesh would have you abuse gods creatures , you must remember they are not your own . if the devil would entice you to sinne against god , either for the geting , or keeping of any creature , it would easily repel the temptations , were you but rightly sensible , that nothing is your own : for god hath no need that you should sinne , to get riches , or honours , for him . if you are called to let go your houses , or lands , or friends , or lives , or to deliver up you bodies , to the flames , did you but rightly take them as none of your own , how easy would it be . you can be content that another man give his goods , or life it self to god , when ever god requireth it : but your own you cannot be content to part with ; and that because it is your own , but if you had rightly resigned all to god , and took not your selves , or any thing for your own , but lookt upon your selves , and all as gods , the greatest works of obedience , or suffering , would be much more easy to you ; and you would have little difficulty , or hindrance in your way . self denial is but sanctification it self ; denominated from the wrong end , and principle , which we forsake . and where self is denied , and dead , what is there left to draw us from god , or stand up against him , in any part of our lives . so much interest as self hath in you , so much the world , and the devil hath in you . and nothing is more proper to a miserable hypocrite , then deep reserves of life , or worldly things to themselves , while they seem to give up all to god. o happy soul , that is wrought to this sincerity , by the spirit of grace ! to say unfeinedly , o lord i devote , and resign my self wholly unto thee ! i am not my own , nor desire any further to be , then to be thine : i have nothing that is my own , nor desire to have any thing that shall not be thine . happy and truly wise is that man , that keeps as constant , and faithful a reckoning , how he layes out himself , and all that he hath for god , as a faithfull steward doth , of his receivings , and layings out for his masters use . every penny that is reserved from god , is the fuell of sinne , and a sacrifice to the devil , and the flesh ; and if it be pardoned to the truly penitent , by the sacrifice of christ , that 's no thanks to us , that would else have made it the fuel of hell. god is not so careless of us , or his mercies , but that he keeps an exact account of all that we have from him , and will require an account of our improvement of all : not only requiring his own againe , but his own with advantage , matth. . why else did he give us such leisure , and ability to improve it ? i can never forget what a sinfull thought was once in my mind , which i will venture to confess , because it may possibly be the case of others , that so they may beware . i hearing of some that used to lay by the tenth part of their yearly comings in for charitable uses , i purposed to do so too , and thought it a fair proportion ; but since i have perceived what a vile and wicked thought that was , to offer to cut out a scantling for god , or give him a limited share of his own , or say that so much he shall have , and no more . though we cannot say that god must have all in any one kind of service only ; either only for the church , or only for the poore , or only for publike uses ; yet must we resolve , that in one way or other he must have all ; and the particular proportions to the poore , or church , or other uses , must be assigned by truly sanctified prudence , considering which way it may be most serviceable to god. i must relieve my owne family , or kindred , if they want : but not because they are my own , but because god hath commanded me , and so hath made it a part of my obedience : but if i see where i may do more service to god , by relieving a stranger , and that god doth more require it , i must yet preferre them before all the kindred that i have in the world . when the christian pattern was set us by the primitive church , acts . and . they sold all , and laid down the whole price at the apostles feet , which was not distributed to their natural kindred only , but to all the poor christians , that had no other relation to them , even as every one had need . and as it is the loving of our spiritual brethren in christ , that is made the sign of our translation from death to life , so is it the relieving of christ in these his members , that is , the relieving them , because they are his members , that is made the very matter of our cause in the last judgment , and the ground of the sentence of life , or death , matth. . i must provide for my own body , and you must provide for your children , but that is ( as i said before ) not as i am my own , nor as your children are your own ; but as i am a servant of christ , that must be supported in his service , or as your selves , and yours , are put under your care , and duty by god. so that i may give it to my self , or others , when i can truly say , i do but use it principally for god , and think that the principal service i can do him by it : but i may neither take to my self , nor give to any that are nearest to me , any more then god commandeth , or his service doth require . when you and yours have your daily bread , ( which also must be used for him ) you must not go to flesh and blood , but to god , to ask which way you shall dispose of the remainder . this is a strange doctrine to the unsanctified world ; but that is because they are unsanctified . and it is a doctrine that a worldly hypocrite is loath to believe , and understand ; but that is because of carnality , and hypocrisie , that alwaies deals with god , like ananias and saphira , lying to the holy ghost , and giving god but halfe , ( and few so much as half ) when they daily confess that all is from him , and should be his , and pretend to be wholly devoted to him . there are few men so bad , but will spare god something , rather then go to hell : but indeed this is not to devote it to god , but to use it for themselves , thinking by their sacrifices , to stop the mouth of justice , and to please god by a part , when they have displeased him in the rest . i much fear ( and not without apparent cause ) that abundance among us , that think themselves christians , do worship , and serve god , but as some indians are said to offer sacrifice to the devil , not for any love they have to him , or his service , but for fear he should hurt them . and there are few hyporcites but will pretend it is from very love . o sirs , it 's a greater matter to resign , and give up your selves , and all you have to god , and heartily to quit all claim to your selves , and all things , then many a thousand self-deluding professours do imagine . many look at this , but as some high extraordinary strein of piety , and the papists almost appropriate it to a few that live in monastical orders , when indeed the sincerity of this resignation , and dedication , is the very sincerity of sanctification it self . and let me tell you , that the unfeigned convert that attains to this , hath not only pluckt up the root of sinne , ( though all of us have too many strings of it left ) nor only stopt up the spring of temptation , and got the surest evidence of his uprightness , but also is got himself into the safest , and most comfortable state . for when he hath abso●ulutely resigned himself , and all to god , how confidently may he expect that god should accept him , and use him as his own ; and how comfortably may he commit himself , and his cause , and all good affairs to god , as knowing that god cannot be negligent , and careless of his own . it 's an argument that may make us confident of success , when we can say as david , psal. . . i am thine , save me . isa. . . even christ himself doth ingratiate his elect with the father on this account , i●h . . , , . thine they were , and thou gavest them me : i pray for them : i pray not for the world , but for them which thou hast given me ; for they are thine : and all mine are thine , and thine are mine , and i am glorified in them . and indeed by resigning all to god , it is the more our own ; that is , we have unspeakably more of the benefit of it , and so there is no way to make it our own , but by quitting it absolutely up to god : this is the mistery that the world will not learn , but god will teach it all that shall be saved by the spirit , and by faith , matth. . , , . then jesus said to his disciples , if any man will come after me , let him deny himself , and take up his cross , and follow me : for whosoever will save his life shall lose it , and whosoever will lose his life for my sake shall find it . me thinks a man that hath time , and strength , and money , should long to be disbursing all for god , that he might put it in the surest hands , and it may be out of danger ; yea that it may be set to the most honest , and profitable usery . for when god hath it , from the dedication of an upright heart , it is sure : but till god have it , is in hazzard ; and all that he hath not is lost , and worse then lost . when it is in our hands , thieves may steal it , bad servants , or unadvised children may consume it , and our own thievish flesh may steale it worst of all , and consume it on our lusts ; or if our children consume it not , their children may : or if they save it , they may lose it most of all , by feeding their pride , and fleshly minds by it : but if once it be in gods hands , it is safe . you can make no comfortable account of one penny , nor of one hours time , unless you can tell god that he had it himself ; that you used it for him : or that you live to him in the maine , and that the rest is pardoned . o that those parents understood this doctrine , that had rather strenghten the fetters , and temptations of their children with it , and help them into that state which few are saved in , then to devote and use their estates for god. though christ hath told them how hardly the rich are saved , and how few such come to heaven , yet what care is taken to leave their children rich ; and how little to further the work of god , or their own accounts , that they may hear the well done , good and faithfull servant : thou hast been faithfull over a few things : i will make thee ruler over many things : enter thou into the joy of thy lord. matth. . , . o sirs , if you would be good husbands , and provident indeed for your souls , see that your hearts prove not false to you in this , and make no secret reserves for your selves , but that god have your selves first , and all things with your selves ; as christ first gives himself to you , and all things with himselfe , rom. . . never think your hearts right , but when they can readily say , we are not our own , cor. . . think not that you come aright to god in any duty , if you do not heartily devote your selves to him , and intreat him to accept you , as wholly his , who neither are , nor desire to be your own : and intreat him accordingly to use you for himself . say not that any thing is your own that you possess , acts . . in respect to god , and a communion of charity , though it be your owne ( as a talent that god doth intrust you with ) in respect of men , by a legal propriety . and then trust god boldly , for you are his owne : serve him cheerfully , and draw neere him believingly ; for you are his own. in poverty , sickness , temptations , and the approach of death , rejoice in him confidently , for you are his own. into his hands commend your departing spirits ; for they are his own. what reason of distrustfull feares can you now have ? do you fear lest god will yet hate you ? why remember that no man ever yet hated his own flesh , ephes. . . nay , for shame , think not the blessed god to be worse then the wicked world : and christ faith of the world , joh , . if ye were of the world , the world would love his own . and will not god then love his own do you think ? and if you are willing to be his own , christ is certainly willing that you should be his own ; and will own all that own not themselves , but him . he calleth his own sheep by name , and leadeth them out ; and when he putteth forth his own sheep he goeth before them , and the sheep follow him : for they know his voice , joh. . . . and joh. . . having loved his own which are in the world , to the end he loved them . if you are but truly willing to be his own people , he is certainly willing to be your own saviour and your own god , not that you can have such a propriety in him , as he hath in you . but in these relations he will be your own ; and glory , and help , and salvation shall be yours . and you may well conclude that god , even our own god , shall bless us , psal. . , . there is much comfort may be fetcht from that in luke . . though parables must not be strecht too far : sonne thou art ever with me , and all that i have is thine . and upon this ground it is , that we have the greater encouragement , to believe that god accepteth of our very infants themselves ; because it is his will that they should be devoted , engaged , and dedicated to him : and that which he would have us dedicate and offer to him , he will surely accept in that relation to which he would have it offered . i beseech you therefore remember what it is to be truly converted : it is to be called from things common , and unclean , and separated to god : it is to be brought nigh to him , as the children of his houshould , that are themselves , and all that they have in his hands : it is to be taken off your selves , and your own , and to lose your selves , and all you have in god , by the most gainfull loss , lest indeed you lose your selves , and all , while you perswade your selves you save , or gain . it is a taking god in christ for your all , and so being content to have nothing but him , and for him . it is a changing of your old master self , for god a better master : and your old work , which was self-seeking , and self-pleasing , to self-denial , and to the seeking , and pleasing of god. see now that this be done , and that your treacherous hearts hide nothing for themselves , as rachel under pretence of necessity , hid her idols , but say , here i am , to be thine , o lord , and to do thy will. more i would have said on this point , but that i have written of it already , in a sermon on cor . , . of the absolute dominion of christ , and our self-resignation ; which i desire you here to peruse , to set this further home . direct . viii . my next advice that the work of conversion may not miscarry , is this : take heed , lest you mistake a meer change of your opinions , and outward profession , and behaviour , for a true saving change . wicked opinions must be changed , and so must evil professions , and outward practices : but if no more be changed , you are wicked still . i have great cause to feare that this is the most common damning decit , that useth to befall professors of godliness , and that it 's the case of most hypocrites , in the church . a man may be brought to hold any truth in scripture as an opinion ; and so far be sound , and orthodox ; and yet never be indeed a sound believer , nor have his heart possessed with the life and power of those sacred truths . it 's one thing to have a mans opinion changed , and another thing to have his heart renewed , by the change of his practical estimation , resolutions , and dispositions . it 's one thing to turn from loose prophane opinions , to strict opinions ; and to think the godly are indeed in the right , and that their case and way is safest , and best : and it 's another thing to be made one of them in newness , and spirituality of heart , and life . a lively faith differs much from opinion ; and that which is in unsanctified men , which we call faith , and is a kind of faith indeed , it is but a meer opinionative faith : i call it an opinionative faith , because it differs from saving faith , much like as opinion doth from knowledg . meerly speculative it is not : for some intention of practice there is : but the practical intention of such persons , differs from the predominant intentions of the sanctified , even as their opiniative faith differs from the saving faith. and it is no wonder if there be abundance of these opiniative believers in the world : for the truths of god have very great evidence , especially some of them ; and men are yet men , and consequently reasonable creatures ; and therefore have some aptitude to discern the evidence of truth : some truths will compel assent even from the unwilling : many a thousand ungodly men , believe that to be true , which they would not have to be true , if they could helpe it ; because they do not heartily take it to be good in respect to themselves . truth as truth , is the natural object of the understanding ; though the same truth as seeming evill to them ; may be hated by them that are forced to assent to it . i know that sinne hath much blinded mens understandings , and that the natural man , receiveth not the things of the spirit , because they are foolishness to him , and must be spiritually discerned , cor. . . but though he cannot savingly receive them without the special illumination of the spirit , nor opinionatively receive them without a common illumination of the spirit , yet he may have this opinionative conviction , and an answerable reformation , by the common grace of the spirit , without the special grace . an unsanctified man may have something more then nature in him : and every unregenerate man , is not meerly , or only natural . many are farre convinced , that are farre from being savingly converted . i can make you know that you shall die , that you must part with all your wealth , and fleshly pleasures , and divers such truths , whether you will or not . and one of these truths doth let in many more , that depend upon them . so that as dark as the minds of natural men are , they yet lie open to many wholsom truths . and as the understanding is thus farre open to conviction , so the will it self , which is the heart of the old man , will farre sooner yield to the changing of your opinions then to the saving chang of heart , and life . it is not the bare opinion , that your fleshly interest doth fight against , but the power , and practice of godliness is it ; and opinions as they lead to these . it 's one thing to be of opinion , that conversion is necessary , that sinne must be forsaken , and god preferred before all the world : and it s another thing to be indeed converted , and to forsake sinne , and to prefer god before the world . it 's a farre easier matter to convince a worldling that he shold not love the world , then to cure him of his worldly love : aud to convince a drunkard that he should leave his drunkenness , and the whoremonger , that he should abhorre his lusts , then to bring them to do these things , which they are convinced of . it will cost them deer ( as the flesh accounts it ) to deny themselves , and cast away the sinne : but it costeth not so deer to take up the opinion that these things should be done . it will cost them deer to be downright for god , and practically religious : but they can take up an opinion that godliness is the best , and necessary course , at a cheaper rate . strict practices pinch the flesh , but strict opinions may stand with its liberty . o what abundance of our poore neighbours would go to heaven , that are now in the way to hell , if an opinion that godliness is the wisest course , would serve the turn . if instead of conversion god would take up with an opinion that they ought to turn ; and if instead of a holy , heavenly life , god would accept of an opinion that such are the happiest men , that live such a life ; and if instead of temperance , and meekness , and self-denial , and forgiving wrongs , god would accept of an opinion , and confession , that they should be temperate , and meeke , and self-denying , and should forbear others , and forgive them ; then o what abundance would be saved , that are now in little hope of salvation ! if instead of a diligent life of holiness , and good works , it would serve turn to lie still , and be of a good opinion , that men should strive , and labour for salvation , and lay out all they have for god , how happy then were our towns , and countries , in comparison of what they are . i am afraid this deceit will be the undoing of many , that they take a change of their opinions for a true conversion . have not some of you been formerly of the mind , that the best way is to eate , and drink , and be merry , and venture your souls , and follow your worldly business , and never trouble your selves with any deep , and searching thoughts about your spiritual state , or your salvation ? have you not thought that this diligent godliness , is but a needless strictness , and precisness : and have you not since been convinced of your errour , and perceived , that this is the wisest course , which you before thought to be needless , and thereupon have betaken you to the company of the goldy , and set upon a course of outward duties ; and now you think that you are made new creatures , and that this is regeneration , and the work is done ? i fear lest this be all the conversion that many forward professours are acquainted with ! but wo to them that have no more . and because the face of our present times , doth plainly shew the commonness , and prevalency of this disease , and because it is a matter of so great concernment to you , i shall here give you ( but as briefly as i well can ) some signes by which a true conversion may be known from this meer opinionative change. . the true convert is brought to an unfeigned hatred of the whole body of sinne ; and especially of those secret , or beloved sinnes , that did most powerfully captivate him before , cor. . . tit. . , . col. . , , , . but the opinionative convert is still carnall , and unmortified , and inwardly at the heart , the interest of the flesh is habitually predominant . he is not brought to an unreconcileable hatred to the great master sinnes that ruled him , and lay deepest ; but only hath eased the top of his stomack , and cropt off some of the branches , of the tree of death . the thornes of worldly desires , and cares , are still rooted in his heart ; and therefore no wonder if they choak the seed of wholsome truth , and there be a greater harvest for the devil then for god , gal. . . chap. . . & . , . rom. . . matth. . . . another sign that follows upon this , is , that the sound convert doth carry on the course of his obedience , in a way of self-denial , as living in a continual conflict with his own flesh , and expecting his comfort , and salvation to come in upon the conquest : and therefore he can suffer for christ , as well as be found in cheaper obedience , and he dare not ordinarily refuse the most costly service . for the spoiles of his fleshly desires are his pray , and crown of glorying in the lord , luke . , . gal. . , . cor. . . luke . , . cor. . . gal. . . but the opinionative convert still liveth to his carnal-self : and therefore secretly , at least , seeks himself , and layeth hold on present things , as the true convert layeth hold on eternal life . the truths of god being received but into his opinion , do not go deep enough to conquer self , and to take down his great idol , nor make him go through fire , and water , and to serve god with the best , and honour him with his substance , much less with his sufferings , and death : he hath something that he cannot spare for god , matth. . . luke . , , . . the sound convert hath taken god for his portion , and heaven for that sure and full felicity , which he is resolved to venture upon : that 's it that he hath set his heart , and hopes upon , and thither tends the drift of his life , col. . , , , . matth. . , . but he that is changed only in his opinions , had never such sure apprehensions of the life to come : nor so full a confidence in the promises of god , as to set his heart unfeignedly upon god , and make him truly heavenly-minded . he may have a heavenly tongue , but he hath an earthly heart . a bare opinion , be it never so true , will not raise mens hearts so high , as to make their affections , and the very design , and business of their lives to be heavenly , phil. . , , . rom. , , . rom. . . . the sound convert hath seen the vileness of himself , in the sinfullness of his heart , and life , and the misery thereby deserved ; and so is a sincerly humbled , self-accusing man. but the opinionist is commonly unhumbled , and well conceited of himself , and a self-justifying pharisee ; unless it be that self-accusing will cost him no disgrace , and he take it up as a custom , or that which may bring him into the repute of being humbled , and sincere . for his opinion will not search , and pierce his heart , nor batter down his self-exalting thoughts , nor root up the master sinne of pride . these are too great works for an opinion to perform . and therefore you shall hear him more in the excusing of his sinne , the magnifying of himself , or the stiff maintaining of his own conceits , then in unfeigned self-abasing , rom. . . cor. . , . & . . cor , . . luke . . . the sound convert is so acquainted with the defects , and sinnes , and necessities of his own soul , that he is much taken up at home , in his studies , and cares , and censures , and his daily worke : the acting , and strengthening of grace , the subduing of corruption , and his daily walk with god , are much of his employment : above all keeping , he keeps his heart , as knowing that thence are the issues of life . he cannot have while to spy out the faults of others , and meddle with their affaires , where duty binds him not , as others can do ; because he hath so much to do at home , gal. . , . prov . . but the opinionist is most employed abroad , and about meer notions , and opinions , but he is little employed in such heart-searching , or heart-observing work . his light doth not pierce so deep as to shew him his heart , and the work that is there to be necessarily done . as the change is little upon his heart , so his employment is little there . he is little in bewailing his secret defects , and corruptions ; and little in keeping his souls accounts ; and little in secret striving with his heart , to work it into communion with god , and into a spiritual lively fruitfull frame . he is forward to aggravate the sinnes of others , and oft-times severe enough in censuring them : but he is a very gentle censurer of himself , and a patient man with his own corruptions , and puts the best construction upon all that is his own . he hath much labour perhaps in shaping his opinions ; but little for the humbling , and sanctifying his heart , by the power of the truth . . and as the difference lyeth thus constantly in the heart , so it is usually manifested by the tongue , matth. . . the sound convert is most desirous to discourse of those great , and saving truths , which his very heart hath taken in , and which he hath found to be the seed of god , for his regeneration , and the instruments of that holy , and happy change , that is made upon him : he feeleth most savour , and life in these great , and most necessary points , which formed the image of god upon him : and upon these he daily feeds and lives . read joh. . . cor. . , , , , , . cor. . . phil. . , , , . tim. . . acts . , . in these scriptures , you may find what points they were that the greatest saints did study , and live upon . but the opinionist is most forward to discourse of meer opinions ; and to feed upon the aire of notions , and controversies of lesser moment . for one hours holy , heavenly , experimental , heart-searching discourse , that you shall have from him , you shall have many , and many hours discourse of his opinions . i mean it indifferently of all his opinions , whether true or false . for though falshoods cannot be fit food for the soul , yet truths themselves , also may be made of little service to them . a man may be a meer opinionist , that hath true opinions , as well as he that hath false . almost all the free and zealous discourse of these men , on matters of religion , is about their several sides , and parties , and opinions : if they be set upon a point , especially wherein they seem to themselves , to be wiser then others , they have a fire of zeale for it in their brests , that makes them desirous to be propagating it to others . about the orders , and ceremonies of the church ; about the formes of prayer , and the accidents of worship ; about infant baptism , or other such controversies in religion , is the freest of their discourse . yea , you may perceive much of the difference even in the very manner of their conference . a serious christian , even when he is necessitated to speak of lower controverted points , yet doth it in a spiritual manner , as one that more savoureth higher truths , and makes a holy , and heavenly life his end , even in these lower matters ; and deals about such controversies in a practical manner , and in order to the growth of holiness . but the opinionists , even when they speak of the most weighty truths , do speak of them but as opinions ; and when they discourse of god , of christ , of grace , of heaven , it is but as they discourse of a point in philosophy , or little better . they go not through the shell to the kernel : they look after the truth , but they have but little relish of the goodness . the like may be said of their reading , and hearing of sermons . the sound convert feeleth life , spirits in that which is little savory to the opinionist . it is one thing in a sermon , or text that is pleasant to a true christian , and another thing usually that is most pleasant to the opinionist . the true christian delighteth in , and feedeth on the inward life of spiritual doctrine , and the good which they offer him ; that is , indeed , it is upon god , and christ himself , that he is feasting his soul in reading , and hearing : for this is the soul of all , without which , letters , and words are but a carcass . but the superficial opinionist is much more taken up , either with the history , or the elegancy of speech , or with the rational light of the discourse , still sticking in the bark , and savouring not christ , and the father in all . as a man that reads the deeds , or lease of his own lands , delights in one thing ; and a cleark that reads the same , or the like in a book of presidents , for his learning , delights in another thing . so is it in this case . . and hence is follows , that they are several sorts of duties , and exercises , usually that these several sorts of persons are most addicted to . the sound convert is most addicted to those spiritual means , that tend most to the strengthning of his faith , and warming his heart with the love of god , and promoting holiness , and destroying sinne . but the opinionist delighteth most in those means that tend to ●●rnish him with speculative knowledg , and discourse , and to satisfie his fansie , or curious mind . the sound convert is much addicted to prayer , even in secret , and to heavenly meditations , and gracious disourse . but the opinionist is much more addicted to reading histories , or controversies , or dogmatical divinity , or civil , and political matters . the sound convert savoureth best those preachers , and books , that speak the most weighty , spiritual truths , in the most weighty , spiritual manner , in power , and demonstration of the spirit : but the opinionist relisheth those preachers , and books most , that either speak curiously to please the eare , or exactly , and learnedly to please the natural intellect , or that speak for the opinions , or partly that he is addicted to : but others , he hath less mind of . . moreover the sound christian layeth out most of his zeal , affections , and endeavours , about the great essentials of religion , and that as i said in a practical manner . but the opinionist layeth out his zeale upon opinions ; right or wrong , it is but as opinions : of these he makes his religio● : for these he contendeth : he loveth those best , that are of his own opinion , though there be nothing of the special image of god upon his soul , or if he love a true christian , it is not so much for his holiness , and spirituality , as because he is of his mind in those matters of opinion . hence it is that he is usually a bitter censurer of those that are not of his opinion , how upright soever they may be : his very esteeme of men , and love to them is partial , and factious , to those that are of his mind , and sect : a papist will esteem , and love men of the popish sect , and an anabaptist will esteem , and love men of that sect most , yea a protestant , if he be an opinionist ; doth esteem of men , and love them as a sect : whereas the true christian , as he is truly catholick , and of the catholick church , which is not confined to papists , no nor protestants , so he hath truly catholik affections , and loveth a christian , as a christian , a godly man , as godly ; yea if he saw more serious godliness in one that is not of his opinion in lesser things , yet would he love him more then one that is in such matters of his opinion , that is ungodly , or of more doubtfull piety . for as it is god in christ that he principally loveth , so it is christ that he admireth in his members ; and so much of christ as he sees in any , so much are his special affections towards them . . ordinarily the meer opinionist will sacrifice the very ends of the gospel , and the honour , and success of the great fundamental truths of god , to the interest of those opinions , which he hath in a singular manner to his own. he will rather hinder the propagation of the common truths , and the conversion of the ignorant , then he will silence his opinions , or suffer them to lose any advantages with the world . hence it is that we cannot prevaile with the papists , to silence a while the differences between us , and them , till we have taught their ignorant ( in ireland , and other barbarous parts ) the knowledg of those truths that all are agreed in . nor can we get many anabaptists , or any such sect , that is engaged in a division , to forbear their opinions , till we have endeavoured ●o lay the necessary grounds , on which all must build , that will be saved . but though it be apparent to the world , that their disputes , and contentions do exceedingly harden the ignorant , and ungodly against all religion , and hinder their conversion , and salvation , yet will they go on in the unseasonable , intemperate , bruting of their conceits , and will not be perswaded to agree on those terms , for the managing of differences , as most tend to secure the interest of christ , and his gospel in the maine . if an opinionist be for the truth , he is usually without much zeale for it , because that nature doth not befriend the great spirituall truths of the gospel , so much as it doth errours , and private conceits . but if he be of erroneous opinions , he is usually very zealous for them : for corrupted nature , and self , and satan , ( and the world oft-times ) do more befriend these , and furnish him with a zeale for them , and blow the coale . the counterfeit angel of light , is very ordinarily also a spirit of heat , and great activity : not a reviving fire , nor a refining fire , but a consuming fire , devouring christian love , and meekness , and patience , and therewith the church , and truth of god , so far as it : can prevail . for lesser matters , that minister questions , such men can say by that which tends to godly edifying in faith , tim. . . yea that charity , which is the very end of the commandement , out of a pnre heart , a good conscience , and faith unfeigned , vers . . from these they swerve , and turn aside to vain jangling : oft times desiring to be teachers of such thigs , in which they understand not what they say , nor whereof they speak , vers . , . consenting not to the wholsome words of christ , and the doctrine which is according to godliness , they teach otherwise , being proud , knowing nothing , but doting about questions , and strife of words , whereof cometh envy , strife , railings , evill surmisings , perverse disputing of men of corrupt minds , and destitute of the truth , tim. . , , . yea they sometime take their opinions , or their worldly gain that they often ayme at , to be instead of godliness : and think , that to be godly , is to he of their mind , and way . they use to strive about words to no profit , but to the subverting of the hearers , and their vain bablings increase to more ungodliness , tim. . , . but the true convert looks principally to the main : he loves every known truth of god ; but in their order , and accordingly to their worth and weight : he will not for his own opinions , wilfully do that which shall hazard the main , or hinder the gospel , and the saving of mens souls . though he will not be false to any truth , yet he will avoid foolish , and unlearned questions , knowing that they do gender strife ; and the servant of the lord must not strive , but be gentle to all men , and meekly instruct opposers ; following righteousness , faith , charity , peace with them that call on the lord out of a pure heart , tim. . , , , . . lastly , true converts are stedfast , but opinionists are usually mutable , and unconstant . the sound convert receiveth the greatest truths , and receives the goodness as well as the truth ; and takes it not only into the head , but into the heart , and giveth it deep rooting : he closeth with god as his only felicity , and with christ as his only refuge , and redeemer , and with heaven as the sure everlasting glory , to which the world is but a mole-hill , or a dungeon . no wonder then if this man be stedfast , and unmovable , alwaies abounding in the work of the lord , that knows his labour is not in vain in the lord , cor. . . but the opinionist , either fasteneth on smaller matters , or else holdeth these great matters but as bare opinions , and therefore they have no such interest in his heart , as to stablish him against shaking tryals , and temptations : for two sort● there are of these opinionists : the on● sort have no zeal for their own opinions ; because they are but opinions : and these are time-servers ; and will change as the king , or their land-lords change ; and fit their opinions to their worldly ends. the other sort have a burning zeale for their opinions ; and these use to wander from one opinion to another , not able to resist the , subtilty of seducers ; but are taken with fair , and plausible reasonings ; not able to see into the heart of the cause . these are as children t●ssed to and fro , and carried about with every wind of doctrine , by the slight , and cunning craftiness of men , whereby they lie in weight to deceive eph. . . when with great confidence they have held one sort of opinions a while , and railed against those that were not of their mind , ere long they will themselves forsake them , and take up another way , and be as consident in that , and take no warning by the experience of their former deceit . and thus they go oft from one opinion to another , till at last finding themselves deceived so oft , some of them cast off all religion , and think there is no certainty to be found in any : suspecting religion , when they should have suspected their false hearts : and all this comes to pass because they never received the truth in the love of it , that they might be sanctified , and saved by it , thes. . , , . nor ever gave it deep entertainment in their hearts , that it might throughly convert them ; but took it as a bare opinion into the brain to polish their tongues , and outsides , and deceive themselves as much as others . and thus i have shewed you the difference between a sound convert , and an opinionist , or one that hath but a overly superficial change , that you may see which of these is your own condition . to return now to my advice , and exhortation , i intreat every person , that readeth , or heareth these words , to see that they stick not in an opinionative conversion . to which end i further desire you . to consider that it is a higher matter , that christ came into the world for , then to change mens bare opinions ; and it is a higher matter that the gospel is intended for , and that ministers are sent to you for : for it is more then a corruption of mens opinions , that siane hath brought upon you ; and therefore it is a deeper disease that must be cured . the work of christ by his gospel , is no less , then to fetch you off all that which flesh and blood accounts your happiness , and to unite you to himself , and make you holy , as god is holy , and to give you a new nature , and make you as the dwellers , or citizens of heaven , while you walk on earth , phil. . , . and these are greater matters then the changing of a party , or opinion . the holy ghost himself must dwell in you , and work in you , and imploy your soul , and life for god , that you may study him , and love him , and live to him here , and live with him for ever . do but think well of the ends , and meaning of the gospel , and how much greater matters it drives at , and then you will see that there 's no taking up with an opinionative religiousness . . keep company , if it be possible with the most sober , spiritual , and heavenly professours , that will be drawing you to the observation of your own heart , and life , and opening to you the riches of the love of christ , and winning up your affections to god , and heaven : and be not the companions of unexperienced wranglers , that have no other religion , but a zeal for their opinions , and will endeavour rather to make you like satan , then like god , by possessing your minds with malice , and bitter thoughts of your brethren , and employing your tongues in reproaches , and vaine strivings , and making you fire-brands in the places where you live : neither be companions of them that hold the truth no deeper then opinion : for though some such may be usefull to you in their places , yet if you have not more edifying familiars , your danger will be very great , lest you should let go the life of religion , and take up with meer notions , and formalities as they . . when you have considered , that every truth of god is a message to your hearts , as well as to your heads , and hath a work of god to do upon them , look after that work ; and when you have heard , or read a truth , go down into your hearts , and see what it hath done there : and if you find not in your will , and resolutions , and affections , the image , and fruits of the truth you have heard , fetch it up again , and ruminate upon it , and do not think you have received it , or done with it , till this be done ; yea take it but as lost , and sinfully rejected , if it have not done you some good at the very heart . . also be sure that you practise all practical truths , upon the first opportunity , as soon as you have heard them . imprison them not in unrighteousness . cast them not out in forgetfulness ; use not a lecture of divinity as if it were a lesson of musick , or a meer philosophical , or historical discourse . read not the doctrine of salvation , and the promises of heaven , and the forewarnings of everlasting misery , as you read a common story , or a groundless conjecture in an almanack : but as a message from god , which tells you where you must dwell for ever , and as a direction sent from heaven to teach you the way thither . fall to work then , and practise what you know , if you would be christians indeed . be yee doers of the word , and not hearers only , deceiving your own selves . for the opinionative hearer , seeth but a slight appearance of the truth , as a man that lookes on his face in a glass , which he quickly forgets : but he that is a sound believer , and practiser , and not only an opinionative forgetful hearer , is the man that shall be blessed in his deed , jam. . , , , . opinion without practise , is building on the sand ; but hearing , and sound believing , and doing , is building upon the rock , where the building will stand after all assaults . matth. . , , . an opinionist doth but seem to be religious , while he keeps his reigning sinnes , and therefore his religion is in vain : but the practical religion , is the pure , and undefiled religion , jam. . , . hearty obedience will not only shew that your religion is deeper then meer opinion , but it will also advance it to a greater purity , and root it more deeply then it was before : a man that hath studied the art of navigation in his closet , may talk of it , almost as well as he that hath been at sea ; but when he comes to practise it , he will find that he is far to seek : but let this man go to sea , and joyn practise , and experience to his theory , and then he may have a knowledg of the right kind . so if a man that hath only read over military books , would be a true soldier , or a man that hath only studied physick , would be a true physician , what better way is there , then to fall to practise . and so must you , if you would have a religion that shall save your souls ; and not only a religion that will furnish you with good opinions , and expressions . . moreover , if you would get above opinion , be still searching more , and more after the evidences , of the ancient fundamental truths , that you have received ; and lay open your hearts to the power of them . think it not enough that you take the christian religion for true ; but labour after a clearer sight ot its truth . for you may possibly upon some conjecture take it for a truth , by bare opinion , whenas the sight of fuller evidences , and a full sight of those evidences , might raise you from opinion to a working , saving faith. . lastly , take heed lest any thing be suffered to keep possession of your hearts , and so to confine the truth to your braine . when the world is kept up in life , and power , and is nearest the heart , there is no room for the word there , but it must float upon the top , and swim in your opinion ; because it can go no deeper , your lusts , and profits having possession before it . the word can never go to the heart with unmortified men , but by casting your idols out of your hearts ; nor will it take rooting in you , but by rooting out the world . o sirs , if you knew the misery of a meer opinionist , you would sure be perswaded now to practise these directions , that may raise you higher . an opinionist is a deceiver of himself , and oft of others ; a troubler of the church ▪ 〈◊〉 he have any zeal for opinions , and hit ( as usually he doth ) on the wrong : and when his religion is right , he is wrong himself , being out of the way , even when he is in the right way , because he is not right in that right way : for he doth but sit down in it , when he should travaile it . a runner shall not win the prize by being in the right way only , unless he make hast . the knowledg of the opinionist doth but serve to aggravate his sinne , and cause him to be beaten with many stripes ; but is not of force to sanctifie his heart and life , and to save him : jam. . fully shews . stick not therefore in an opinionative religiousness . direct . ix my next direction that your conversion may prove sound , is this , acquaint your souls by faith with the glory of the everlasting kingdom , and see that you make it your portion , and your end , and from thence let the rest of your endeavours be animated . no man can be a sound christian , that knoweth not the ends , and portion of a christian. there is a great deal of difference between the desires of heaven in a sanctified man and an unsanctified . the believer prizeth it above earth , and had rather be with god then here ( though death that stands in the way , may possibly have harder thoughts from him ) but to the ungodly there is nothing seemeth more desirable then this world : and therefore he only chooseth heaven before hell , but not before earth ; and therefore shall not have it upon such a choice . we heare of gold and silver mines in the indies : if you offer a golden mountaine there , to an english man that hath an estate and family here , that are deare to him ; perhaps hee 'l say , i am uncertain whether their golden mountains be not meer fictions to deceive men ; and if it be true that there are such things , yet it is a great way thither , and the seas are perilous ; and i am well enough already where i am , and therefore let who will go thither for me , i will stay at home as long as i can . but if this man must needs be banished out of england , and had his choise whether he would go to the golden ilands , or to dig in a colepit , or live in a wilderness , he would rather choose the better then the worse . so is it with an ungodly mans desires , in respect to this world , and that to come . if he could stay here , in fleshly pleasure , for ever , he would ; because he looks at heaven as uncertain , and a great way off , and the passage seemeth to him more troublesom , and dangerous then it is ; and he is where he would be already : but when he sees that there is no staying here for ever , but death will have him away , he had rather go to heaven , then to hell ; and therefore will be religious , as far as the flesh , and the world will give him leave , left he should be cast into hell , when he is taken from the earth . but take an english man that is in poverty , and reproach , and hath neither house , nor land , nor friend to comfort him , and let him have the offer of a golden iland , and a person of unquestionable skilfullness , and fidelity , that will promise in short time to bring him safe thither , if he believe this person , and can put his trust in him , doubtless he will be gone and follow him over sea and land , and though the passage may somewhat daunt him , yet the promised possession will carry him through all . so is it with the true christian ; he is dead to this world , and sees nothing here in which he can be happy ; he is burdened and wearied with sinne and suffering ; he is firmly perswaded of the truth of the gospel , and seeth by faith the world , that is to flesh invisible , and believeth in jesus christ who hath promised to convey him safely thither ; and therefore he would away ; and though he love not death , the stormy passage , yet he will submit to it , having so sure a pilot , because he loves the life which through death he must pass into , and had rather be there then here . such as a mans principall end is , such is the man , and such is the course of his life . he that takes this world for his portion , and makes the felicity of it his end , is a carnall , worldy , unsanctified man , whatever good and godly actions may come in upon the by . it is he , and only he , that is a sanctified believer , who looks on heaven as his only portion , and is sailing through the troublesome seas of this world , of purpose to come to that desired harbour ; not loving these seas better then the land of rest , which he is sailing to ; but patiently and painfully passing through them , because there is no other way to glory . as it is the desire of the land to which he is sailing , that moveth the marriner or passenger to do all that he doth in his voyage ; and the desire of his home or journeys end , that moveth the travailer all the way ; and the desire of seeing a perfect building , that moveth the builder in every stroke of his work ; so it must be the love of god , and the desire after everlasting blessedness , that must be the very engine to move the rest of the affections and endeavours of the saints , and must make men resolve on the necessary labour and patience of believers . take off this weight , and all the motions of christianity will cease . no man will be at labour and sufferings for nothing , if he can avoid them . it is a life of labour , though sweet to the spirit , yet tedious to the flesh , which christianity doth engage us in ; and there is much suffering to be undergone ; and this to the very last , and to the denyall of our selves ; and , if god require it , to the loss of all the comforts of the world : for no less then forsaking all that we have , will serve to make us christs disciples . and will any man do this for he knows not what ? will any man forsake all that he hath , unless it be for something better , which may be as sure to him as that he had , and may make him more happy ? look to it therefore that you have right and beliving thoughts of heaven , and that unfeignedly you take it for your home and happiness , and look not for any other portion . till you see so much of the certainty and excellency of everlasting glory , as shall prevail with you to lay out your faithfull labour for it , and to be at a point with all this world , as having laid up your treasure and hopes in the world to come , you have no ground to conclude that you are true christian converts . seeing therefore that it's heaven that is the very reason , the end , the life of all your religion , it follows that you must necessarily understand somewhat of its excellency , and believe its certainty , and accordingly set your hearts upon it , and make the attainment of it your daily work , and business in the world : this is to be a convert indeed . remember therefore first what i told you before wherein the nature of this blessedness doth consist . i will only name the essentials of it , that your apprehensions may be right , and forbear to say much , as being done already . . the first thing considerable in our everlasting blessedness , will be our personal perfection of the whole man ; this is in order to the perfection of our everlasting operations and enjoyments . our bodies shall be no more flesh and blood , nor corruptible , or mortall , or subject to hunger or pain , or weariness , nor to passions that rebell against the reasonable soul : but they shall be spiritul bodies , and immortall , and incorruptible and undefiled . our souls will be perfected in their natural perfections , and in their moral . they shall be of more advanced understanding , and comprehensive wisdom then now : our wills shall attain to perfect rectitude in a perfect conformity to the will of god , and every affection shall be brought to its perfect order and elevation : all sinne shall be done away , whether it were in the understanding , will , affections , or the actions . the executive power will be answerable to the rest of the perfections , and to the blessed work which it hath to do : and thus we shall be like the angels of god. . the next thing considerable in our blessedness is , our approximation or approach to god : we shall be admitted into the holiest , and brought as neer him as our natures are capable of , and we are fit for . . moreover , we shall be members of the new jerusalem , and receive our glory in communion with that blessed society , and so as members contribute to her glory . . and we shall behold the glorified person of our redeemer , and he will be glorified on us as the fruits of his victory . . and we shall behold the face of the blessed god , and see his wisdom , and power and glory , and know as we are known . though we cannot now fully know the manner , yet in that sense as our angels are said to behold the face of god , mat. . . we also shall behold it . . we shall also enjoy him in the neerest relation , and by the most raised vigorous affections of our souls : we shall be filled with his love as full as we can hold , and we shall abound with perfect love to him again : and the joy that is in his presence , which this intuition and everlasting love will afford us , is such as no heart is here able to conceive . . being thus furnished , we shall be employed in his perfect praises , in singing and rejoycing to him with the heavenly host , and magnifying his great and holy name . . and in all this will the glory of god shine forth , and he will be admired in his saints , thes. . . . in us it shall appear how abundant he is in power , and wisdom , and goodness , in holiness , faithfulness and righteousness . . and god himself will be well pleased with us , and with the new jerusalem and his glorified sonne , and will take complacen●y in this manifestation and communication of his glory and of himself unto his creatures . and this is his ultimate end , and should be the highest point of ours . the revolution hath now brought all to that center , which is both the alpha and omega , the begining and the end . his will is the fountain or efficient of all ; and it is the ultimate end and perfection of all . there is no more to add , as to the matter , but that as to the duration , first we may take it as that which leaves no room for any addition , that all this will be everlasting , leaving not any doubts , or fears of a cessation . abundance of glorious adjuncts of this felicity might be mentioned ; but i pass them all by , and do but name these few which are the essentiall constitutive parts of our happiness , because i have touched them before , and fullyer spoken of them in the saints rest. thus much i thought meet to mention here , that you may have somewhat of that in your eye that i am perswading you to intend and seek ; and the rather , because i perceive that many of the godly have not such distinct apprehensions of the constitutive parts of this felicity , as they should have ; but much wrong their souls , and god himself , and the glory of their profession , by looking but at some of the parts . believe god sirs that this is the life that you shall live , if you will take it for your portion , and set your hearts upon it , and follow the conduct of christ for the obtaining it . can you be content with heaven alone ? is it enough for you , though you be despised and persecuted in the world ? do you account this for certainty and excellency to be worth all ? yea , that all is dross and dung to this . thus must you do if you will be true converts . for all such are heavenly in their minds , and hearts , and in the drift of all their lives and conversations . direct . x. my next advice that you may prove sound converts , is this : [ rest not , and count not your selves truly converted , till god and his holy waies have your very love , and desire , and delight : and take not that for a saving change , when you had rather live a worldly ungodly life , if it were not for the fear of punishment . ] i shall speak but little of this , because i toucht upon it before , when i told you that christ must have your hearts , and because it is but a consectary of the last , or contained in it . but yet i think it best to present it here distinctly to your consideration , because a slavish kind of religiousness , doth deceive so many ; and because the life of grace is here exprest . i deny not but holy fear is e●ceeding usefull to us ; even a fear of the threatnings and judgments of god. but yet i must tell you , that in fear there is much more that is common to the unsanctified , then there is in love , desire and delight . though the fear of god be the beginning of wisdom , it is love that is the perfection : and that fear is not filial , and of the right strain , if love be not its companion . fear of punishment shews that you love your natural selves : but it shews not that you love god , and are true-hearted to him . the devils fear and tremble , but they do not love. it is love and and not fear that is the byas , the inclination , and , as i may say , the nature of the will of man by his love it is that you must know what the man is . the philosopher saith , [ such as a man is , such is his end ] which is all one as to say , [ such as a man is , such is his love. ] you may fear a thing at the same time when you hate it : and it 's too common to have some hatred mixt with fear . you may be as much against god and his holy waies , when fear only drives you to some kind of religiousness , as others are that scarce meddle with religion at all . the first thing that god looks at is , what you would do ; and the next is , what you do . if you do it , but had rather leave it undone , you lose your reward , and god will take it as if you had not done it : for it was not you that did it , if you did it not from love ; but it was fear that dwelleth in you . god takes mens hearty desires and will , instead of the deed , where they have not power to fulfill it : but he never took the bare deed instead of the will. a blockish kind of worship , consisting in outward actions , without the heart , is fit to be given to a wooden god , a sensless idol : but the true and living god abhorres it . he is a spirit , and will be worshiped in spirit and in truth : such worshipers he seeketh , and such he will accept , joh. . , . a begger will be glad of your almes , though you leave it with an ill will ; because he needeth it : but god hath no need of you , nor of your service , and therefore think not that he will accept you on such termes . that people worshipeth god in vain , that draw near him with their mouth , and honour him with their lips , when their heart is farre from him , mat. . , . a mans heart is where his love is , rather then where his fear is . if you should lie still upon your knees , or in the holy assembly ; if you should be the strictest observer of the ordinances on the lords daies ; and yet had such hearts in you , as had rather let all these alone , if it were not for fear of punishment ; it will all be disregarded , and reckoned to you according to your wills , as if it had never been done by you at all . it 's love that must win love , or make you fit for love to entertain . if you give your goods to the poor , or your bodies to be burned in a cause that in it self is good , and yet have not love , it availeth nothing , cor. . , , , . you will not think your wife hath conjugall affections that loveth another man better then you , and had rather be gone from you , if she could live without you . it 's an unnatural son that loves not his father , but had rather be from him , then with him . if god called you to a bestiall drugery or slavery , he would then look but for your work , and not care much whether you be willing or unwilling . if your ox draw your plow , and your horse carry his burden , you care not much whether it be willingly or unwillingly . or if it be an enemy that you have to deal with , you will look for no more then a forced submission , or that he be disabled from doing you hurt . but this is not your case : it is a state of friendship that the gospel calls you to : you must be nigh to god ; his children ; and the members of his sonne ; espoused to him in the dearest strongest bonds : and do you think it is possible that this should be done without your wills and affections ? if you can be content with the portion of a slave and an enemy , then do your task , and deny god your affections : but if you look for the entertainment and portion of a friend , a child , a spouse ; you must bring the heart of a friend , and of a child , and of a spouse . fear may do good by driving you to the use of means ; and taking out of your hands the things by which you would do your selves a mischief : it may prepare you for saving grace ; and when you are sanctified , it will prove a necessary servant of love ; to keep you in awe , and save you from temptations . but love is the ruling affection in the sanctified ; and fear is therefore necessary because of the present imperfection of love , and because of the variety of temptations that here beset us : think not therefore that you are savingly renewed , till god have your very hearts . when you do but believe and tremble , it is better then to be unbelieving , and stupid , and secure : but you are not true christians till you believe and love. we use to fly from that which we fear , and therefore do apprehend it to be evil to us . we avoid the presence and company of those that we are afraid of , but we draw nigh them that we love , and delight in their company . we fear an enemy : we love a friend : we fear the devil naturally ; but we do not love him : it is love that is that affection of the soul that entertaineth god as god , even as good : though that love must be accompanied with a filial fear , even a dread and reverence of his majesty and greatness , and a fear of displeasing him . if you should toile out your selves in religious duties , with a heart that had rather forbear them , if you durst , you have not the hearts of gods children in your breasts . the magistrate can frighten men to the congregation and outward worship : you may lock a man in the church , that had rather be away : and will any man think that this makes him acceptable to god ? you may keep a theif from stealing by prison and irons ; but this makes him not accepted with god as a true man : you may cure a man of cursing , and swearing , and railing , and idle and ribbald talking , even in a minute of an hour , by cutting of his tongue : but will god accept him ever the more as long as he hath a heart that would do it if he could ? there 's abundance of people at this day that are kept from abusing the lords day , and from swearing , and stealing , yea and from laying hands on all about them that are godly , and this by the law of man , and the fear of present punishment : and do you think that these are therefore innocent or acceptable with god ? by this account you may make the devil a saint , when he is chained up from doing mischief : you may as well say , that a lyon is become a lamb , when he is shut up in his den : or that a mastiff dog is become harmelss and gentle , when he is muzled . believe it sirs , you are never christians , till you see that in god that winnes your hearts to him , so that you would not change your master for any in the world ; and till you see that in the hopes of everlasting glory , that you would not change it for any thing else that can be imagined by the heart of man ; and till you see that goodness in a heavenly life , that you had rather live it , then any life in the world : you are not converted to god indeed , till you had rather live in holiness then in sinne , if you had your freest choice ; and till you would gladly be the strictest holiest persons that you know in the world ; and long after more and more of it , and fain would reach perfection it self : for though we cannot be perfect here , yet no man is upright that desireth not to be perfect . for he that loveth holiness as holiness , must needs love the greatest measure of holiness , with the greatest love. this is it that maketh sound converts to be so faithfull and constant with god : a man is forward and ready to a work that he loves , when he draws back from it , as if it were a mischief , that hath no mind to do it . a man is hardly kept from the persons , and places , and employments that he loves : but a little will withdraw him from that which he loveth not . why is it that we have so much adoe to take off a drunkard from his companions and his lusts , but because he loves them better then temperance and gracious company ? and why can we so hardly draw the lustfull wretch from his filthy lusts , or the glutton , or the idle sensuall person from his needless or ezcessive recreations , but because they love them ? and why is it that you cannot draw the worldling from his covetousness , but he parteth with his money almost as hardly as with his blood , but because he loveth it ? and therefore what wonder if temptations be resisted , and the fairest baits of the world despised , by him that is truly in love with god : no wonder if nothing can turn back that man from the way to heaven , that is in love both with heaven and with the way . no wonder if that man stick close to christ and never forsake a holy life , that tafteth the sweetness of it , and feels its to do him good , and had rather go that way then any in the world . there is no true christian but can say with david , that a day in gods courts is better then a thousand , and he had rather be a door-keeper in the house of god , then to dwell in the tents , [ yea , or the pallaces ] of wickedness . do but mark those professors that prove apostates , and sorfake the way of godliness which they seemed to embrace , and see whether they be not such as either took up some bare opinions and outward duties , upon a flash of superficial illumination , or else such as were frightned into a course of religion , and so went on from duty to duty for fear of being damned , when all the while their hearts were more another way , and they had rather have been excused . these hypocrites are they that are disputing so oft the obligations to their duty , and asking , how do you prove that it is a duty to pray in my family , or a duty to observe the lords day , or to come constantly to the congregation , or to use the communion of the godly in private meetings , or to repeat sermons , or sing psalms , and the like ? intimating that they are as birds in a cage , or hens in a pen , that are boaring to get out , and had had rather be at liberty : if it were not for the fear of the law of god that is upon them , they had rather let all these duties alone , or take them up but now and then at an idle time , when satan and the flesh will give them leave . if a feast be prepared and spread before them , a good stomack will not stand to ask ; how can you prove it my duty to eat ? but perhaps the sick that loath it , may do so . if the cup be before the drunkard , he doth not stand on those termes [ how do you prove it my duty now to drink this cup , and the other cup ] no , if he might have but leave , he would drink on , without any questioning whether it be a duty : if the gamester , or the whoremonger , might but be sure that he should scape the punishment , he would never stick at the want of a precept , and ask , is it my duty ? if there were but a gift of twenty pound a man , to be given to all the poor of the town , yea and to all the people in generall , i do not think i should meet with many people in the town that would draw back and say , what word of god commandeth me to take it ? or how can you prove that it is my duty ? and why is all this ? but because they have an inward love to the thing ; and love will carry a man to that which seemeth good for him , without any command , or threatning . if these ungodly wretches had one sparke of spiritual life within them , and any taste and feeling of the matters that concern their own salvation , instead of asking , how can you prove that i must pray with my family , or that i must keep the lords day , or that i must converse with the godly , and live a holy life ? they would be readier to say , how can you prove that i may not pray with my family ? and that i may not sanctifie the lords day ? and that i may not have communion with the saints in holiness ? seeing so great a mercy is offered to the world , why may not i partake of it as well as others ? i can perceive in many that i converse with , the great difference between a heart that loves god and holiness , and a heart that seemes religious and honest without such a love. the true convert perceiveth so much sweetness in holy duties , and so much spiritual advantage by them to his ●oul , that he is loath to be kept back ; he cannot spare these ordinances and mercies , no more then he can spare the bread from his mouth , or the cloathes from his back ; yea , or the skin from his flesh , no nor so much . he loveth them ; he cannot live without them ; at the worst that ever he is at , he had rather be holy then unholy , and live a godly then a fleshly worldly life . and therefore if he had but a b●re leave from god , without a command , to sanctifie the lords day , and to live in the holy communion of the saints , he would joyfully take it , with many thanks : for he need not be driven to his rest when he is weary , nor to his spiritual food when he is hungry , nor to christ the re●uge of his soul , when the curse and accuser are pursuing him . but the unsanctified hypocrite , that never loved god or godliness in his heart , he stands questioning and enquiring for some proof of a necessity of these courses . and if he can but bring himself to hope that god will save him without so much adoe ( which by the help of the devil he may easily be brought to hope , ) away then goes the duty : if you could not shew him that there is a necessity of family prayer , and a necessity of sanctifying the lords day , and a necessity of forsaking his tipling and voluptuousness , and a necessity of living a heavenly life , he would quickly resolve of another course : for he had rather do otherwise , if he durst . he never was religious from a true predominant love to god and a holy life , but for fear of hell , and for other inferiour respects . remember this when you have precious opportunities before you , of doing or receiving good , and when you see that you have leave to take these opportunities , and yet you draw back , and are questioning , how we can prove it to be your duty ; or that you cannot be saved without it ? do not these questions plainly shew that you love not the work , and delight not in a holy life ; and that you had rather let it alone ? are you not blind if you see not this is in your selves ? yea , it 's plain that you have such an aversness or hatred to god and a holy course of life , that if you did but know what shift to make to scape damnation , you would fly away from god and holiness , and have as little to do with them as you can . your questions and cavils do plainly declare this wicked emnity and backwardness of your hearts : and consequently shew how farre you are from true conversion . not that i am of their mind that think there is any good which the law of christ obligeth us not to accept , and which we can refuse without sinne and danger to our selves : for god doth both draw us , and drive us at once . but when the threatning and punishment only can prevail with men , and men love not god and godliness for themselves , but had rather have liberty to live as the ungodly , i shall never take one of these for a sanctified man , nor have any hope of the saving of such a soul , how farre soever his fears may carry him from his outward sinnes , or to outward duties : till god shall give him a better conversion then this , i say , i have not the smallest hope of this mans salvation . then you are gods , children , when the honour , the work , the family , the name of your father are lovely and delightfull to you : and when you grieve that there is any remnants of sin in your souls ; and when your sinnes are to you as lameness to the lame , that pain them every step they go ; and as sickness to the sick , that makes them groan and groan again , and long to be rid of it : and when you think those the happiest men on earth that are the most holy , and wish from your hearts that you were such as they , though you had not a house to put your head in : when you look towards god with longing thoughts , and are grieved that your understandings can reach no nearer him , and know no more of him , and that your hearts cannot embrace him with a more burning love : when you admire the beauty of a meek , a patient , a mortified , spirituall , heavenly mind , and long to have more of this your self , yea to be perfect in all holiness and obed●ence : when your hearts are thus brought over to god , that you had rather have him then any other , and rather live in his family then any where , and rather walk in his waies then in any , then are you indeed converted , and never till then , whatever other dispositions you may have . and now if that were my business , what abundance of reason might i shew you , to make you willing to come over unto god , with love , and with delight . whom else can you love , if he that is love it self seem not lovely to you . all loveliness is in him and from him : the creature hath none of it self , nor for it self : to love a life of sinne , is to love the image and service of the devil , and to love that which feeds the flames of hell : what is it then to love this sinne so well , as for the love of it to fly from god and godliness ? methinks men at the worst should love that which will do them good , and not preferre that before it which will hurt them . do sinners indeed believe that god and holiness will do them hurt , and that sinne will do them greater good ? is there ever a man so mad that he dare speak this and stand to it ? if indeed you think it best to live in sinne , and therefore had rather keep it then leave it , your understandings are befooled , i had almost used paul's phrase , and said , bewitched , gal. . . will it do you any hurt to leave your beastly sensual lives , and to live soberly , righteously , and godly in the world , denying ungodliness and worldly lusts , and looking for the blessed hope , and the glorious appearing of the great god and our saviour jesus christ ? this is the doctrine of saving grace , tit. . , , . would it do you any harm to be assured of salvation , and ready to die , and to know that the angels shall conduct your departing souls to christ , and that you shall live in joy with him for ever ? or to be employed in those holy works that must prepare you for this day , and help you to this assurance . if god be naught for you , if holiness , and righteousness , and temperance be naught for you , then you may as well say , heaven is naught for you ; and therefore you must resolve for sinne and hell , and see whether that be good for you . i shall say no more of this point , because i have written of it already , in the conclusion of the saints rest , which i desire you to peruse . direct . xi . the next part of my advice is , if you would not have this saving work misearry , turn then this present day and hour , without any more delay . somewhat i have spoke of this already , and therefore shall say the less . but yet i shall back this direction with such reasons as will certainly convince you , if you be not unreasonable , of the folly of delay , and shew you that it concerneth you presently to return . and though my reasons will be numerous , it is not the number but the strength of them that i shall urge you principally to consider ; and because of the number , i will go over them with the greater brevity . . consider to whom it is that you are commanded to turn : and then tell me whether there can be any reason for delay . it is not to an empty deceitfull creature , but to the faithfull all-sufficient god : to him that is the cause of all things ; the strength of the creation ; the joy of angels ; the felicity of the saints ; the sun and shield of all the righteous ; and refuge of the distressed ; and the glory of the whole world. of such power , that his word can take down the sun from the firmament , and turn the earth and all things into nothing ; for he doth more in giving them their being and continuance . of such wisdom , that was never guilty of mistake , and therefore will not mislead you , nor draw you to any thing that is not for the best . of such goodness , as that evil cannot stand in his sight ; and nothing but your evil could make him displeased with you ; and it is from nothing but evil that he calleth you to turn . it is not to a malitious enemy , that would do you a mischief , but it is to a gracious god , that is love it self : not to an implacable justice , but to a reconciled father ; not to revenging indignation , but to the embracement of those arms , and the mercy of that compassionate lord , that is enough to melt the hardest heart , when you find your self as the poor returning prodigall , luk. . . in his bosome , when you deserved to have been under his feet . and will the great and blessed god invite thee to his favour , and wilt thou delay and demurre upon the return ? the greatest of the angels of heaven are glad of his favour , and value no happiness but the light of his countenance : heaven and earth are supdorted by him , and nothing can stand without him : how glad would those very devils be of his favour , that tempt thee to neglect his favour : and wilt thou delay to turn to such a god ? why man , thou art every minute at his mercy : if thou turn not , he can throw thee into hell when he will , more easily then i can throw this book to the ground ; and yet dost thou delay ? there are all things imaginable in him to draw thee : there is nothing that is good for thee but it is perfectly in him ; where thou maist have it certain and perpetuated . there is nothing in him to give the least discouragement : let all the devils in hell , and all the enemies of god on earth , say the worst they can against his majesty ; and they are not able to find the smallest blemish in his absolute holiness , and wisdom , and goodness : and yet wilt thou delay to turn ? . consider also , as to whom , so to what it is that thou must turn . not to uncleanness , but unto holiness : not , to the sensual life of a beast , but to the noble rationall life of a man , and the more noble heavenly life of a believer : not to an unprofitable worldly toyl , but to the gainfullest employment that ever the sonnes of men were acquainted with : not to the deceitfull drudgery of sinne , but to that godliness which is profitable to all things , having the promise of the life that now is , and of that which is to come , tim. . . sirs . do you know what a life of holiness is ? you do not know it , if you turn away from it : i am sure if you knew it , you would never fly from it , no nor endure to live without it . why , a life of holiness , is nothing but a living unto god : to be conversant with him as the wicked are with the world ; and to be devoted to his service , as sensualists are to the flesh . it is to live in the love of god and our redeemer , and in the foretasts of his everlasting glory , and of his love : and in the sweet fore-thoughts of that blessed life that shall never end : and in the honest self-denying course that leadeth to that blessedness . a godly life , is nothing else but a sowing the seed of heaven on earth ; and a learning in the school of christ , the songs of praise which we must use before the throne of god ; and by suffering , a learning how to triumph and reign with christ. and is there any thing in this life which you have cause to be afraid of ? the sinnes and weaknesses of the godly are contrary to godliness ; and therefore godliness is no more dishonoured by them , then health and life is dishonoured by your sicknesses . as health is never the worse to be liked but the better , because of the painfull grievousness of sickness ; so godliness is to be liked the better , because the very failings of the saints are so grievous . if a true believer do but step out of the way of god , he is wounded , he is out of ●oynt , he is as undone till he come in again ; though it was but in one particular . and can you endure to continue strangers to it altogether so long . i know you may find faults in the godly , till they are perfect : but let the most malicious enemy of christ on earth find any fault in godliness if he can . can you delay to come into your fathers family ; into the vineyard of the lord ; into the kingdom of god on earth ; to be fellow citizens of the saints , and of the houshould of god ; to have the pardon of all your sinnes , and the sealed promise of everlasting glory ? why sirs , when you are called on to turn , you are called to the porch of heaven ; into the beginning of salvation : and will you delay to accept everlasting life ? . consider also from what you are called to turn : and then judg whether there be any reason of delay . it is from the devil your enemy : from the love of a deceitfull world ; from the seducement of corrupted bruitish flesh : it is from sinne the greatest evil : what is there in sinne that you should delay to part with it ? is there any good in it ? or what hath it ever done for you , that you should love it ? did it ever do you good ? or did it ever do any man good ? it is the deadly enemy of christ and you , that caused his death , and will cause yours , and is working for your damnation , if converting and pardoning grace prevent it not : and are you loath to leave it ? it is the cause of all the miseries of the world , of all the sorrow that ever did befall you , and the cause of the damnation of them that perish : and do you delay to part with it . . your delaying shews that you love not god , and that you preferre your sinne before him , and that you would never part with it if you might have your will. for if you loved god , you would long to be restored to his favour , and to be near him , and employed in his service and his family . love is quick and diligent , and will not draw back . and it is a sign also that you are in love with sinne : for else why should you be so loath to leave it ? he that would not leave his sinne and turn to god , till the next week , or the next moneth or year , would never turn if he might have his desire . for that which makes you desirous to stay a day or week longer , doth indeed make you loath to turn at all . and therefore it is but hypocrisie to take on you , that you are willing to turn hereafter , if you be not willing to do it now , without delay . . consider but what a case you are in while you thus delay . do you think you stand on drie ground , or in a safe condition ? if you knew where you are , you would sit as upon thornes , as long as you are unconverted : you would be as a man that stood up to the knees in the sea , and saw the tide coming towards him ; who certainly would think that there 's no standing still in such a place . read what i have said of the state of the unconverted , in my first treatise of conversion . in a word , you are the drudges of sinne , the slaves of the devil , the enemies of god , the abusers of his grace and spirit , the despisers of christ , the heirs of hell. and is this a state to stay in an hour ? you have all your sin unpardoned ; you are under the curse of the law ; the wrath of god is upon you ; and the fulness of it hangs over your heads ; judgment is coming to pass upon you the dreadfull doom ; the lord is at hand ; death is at the door , and waits but for the word from the mouth of god , that it may arrest you , and bring you to everlasting misery : and is this a state for a man to stay in ? . moreover , your delaying giveth great advantage to the tempter . if you would presently turn and forsake your sinnes , and enter a faithfull covenant with god , the devil would be almost out of hope , and the very heart of his temptations would be broken : he would see that now it is too late : there 's no getting you out of the arms of christ. but as long as you delay , you keep him still in heart and hope : he hath time to strengthen his prison and fetters ; and to renew his snares ; and if one temptation serve not , he hath time to try another , and another : as if you would stand as a mark for satan to shoot at , as long as he please . what likelihood is there that ever so foolish a sinner should be recovered and saved from his sinne ? . moreover , your delaying is a vile abuse of christ , and the holy ghost , and may so farre provoke him as to leave you to your self ; and then you are past help . if you delight so to trample on your crucified lord , and will so long put him to it by your refusing his grace , and grieving his spirit ; what can you expect but that he should turn away in wrath , and utterly forsake you , and say , [ let him keep his sinne , seeing he had rather have it then my grace : let him continue ungodly , seeing he is so loath to be sanctified : let him take his own course , and die in his sinne , and repent in hell , seeing he would not repent on earth ? ] you provoke christ thus to give you up . . consider also i beseech you , if you ever mean to turn , what it i● that you stay for . do you think to bring down christ and heaven to lower rates , and to be saved hereafter with less adoe ? sure you cannot be so foolish : for god will be still the same ; and christ the same ; and his promise hath still the same condition , which he will never change ; and godliness will be the same , and as much against your carnall interest hereafter as it is now ? when you have lookt about you never so long , you 'l never find a fairer or nearer way ; but this same way you must go or perish . if you cannot leave sinne now , how should you leave it then : it will be still as sweet to your flesh as now : or if one sinne grow stale by the decay of nature , another that 's worse will spring up in its stead , and though the acts abate , they will all live still at the root ; for sinne was never mortified by age . so that if ever you will turn , you may best turn now . . yea more then that ; the longer you stay , the harder it will be . if it be hard to day , it is like to be harder to morrow . for as the spirit of christ is like to forsake you for your wilfull delayes , so custom will strengthen sinne : and custom in sinning will harden your hearts , and make you as past feeling , to work all uncleanness with greediness , eph. . . cannot you crush this serpent when it is but in the spawne ; and can you encounter it in its serpentine strength ? cannot you pluck up a tender plant , and can you pluck up an oak or cedar ? o sinners , what do you do , to make your recovery so difficult by delay ? you are never like to be fairer for heaven , and to find conversion an easier work , then now you may do ▪ will you stay till the work be ten times harder , and yet do you think it so hard already ? . consider also , that fin gets daily victories by your delay ▪ we lay our batter●es against it , and preach , and exhort , and pray against it , and it gets a kind of victory over all , as long as we prevail not with you to turn . it conquereth our perswasions and advice : it conquereth all the stirrings of your consciences : it conquereth all your heartless purposes , and deceitfull promises . and these frequent conquests do strengthen your sinne , and weaken your resistance , and leave the matter almost hopeless . before a physician hath used remedies , he hath more hope of a cure , then when he hath tried all means , and finds that the best medicines do no good , but the man is still as bad or worse . so when all meanes have been tried with you , and yet you are unconverted , the case draws towards desparation it self : the very means are disabled more then before ; that is , your hearts are unapter to be wrought upon by them ; when you have long been under sermons , and reading , and among good examples , and yet you are unconverted , these ordinances lose much of their force with you : custom will make you slight them , and be dead-hearted under them . and it is these very same means and truths that you have frustrated that must do the work , or it will never be done : the same plaister must heal you , that you have thrown off so oft ; and what a sad case is this , that there is no hope left , but in the very same medicine which you have taken so oft in vain . . moreover , age it self hath many inconveniences , and youth hath many great advantages ; and therefore it is folly to delay . in age the understanding and memory grows dull ; and people grow uncapable and almost unchangeable . we see by our every daies experience , that men think they should not change when they are old ; that opinion or practice that they have been brought up in , they think that they should not then forsake ▪ to learn when they are old , and to turn when they are old , you see how much they are against it . besides , how unfit is age to be at that paines , that youth can undergo ? how unfit to begin the holy warfare against the flesh , the world , and devil ? gods way is to list his souldiers as soon as may be ; even in their infancy ; which they must own as soon as ever they come to age : and the devil would not have it done at all ; and therefore he would have it put off as long as may be : in infancy he will tell the parents with the anabaptists ▪ it is too soon to be dedicated to god , and entred into his covenant : when they come to their childhood , and youthfull state , he will then perswade them that it is yet too soon ; and when he can no longer perswade them that it is yet too soon , he will then perswade them that it is too late . o what a happy thing it is to come unto god betimes , and with the first . what advantage hath youth ? they have the vigour of wit and of body : they be not rooted and hardned in sinne , nor filled with prejudice and obstinacy against godliness , as others be . besides , the capacity of serving god , of which anon . . you have such times of advantage and encouragement as few ages of the world have ever seen , and few nations on earth do enjoy at this day . what plain and plentifull teaching have you ? what abundance of good examples ; and the society of the godly ; private and publique helpes are common . godliness is under as little suffering as ever you can expect to see it : yea , it is grown into repu●ation among us ; so that it is an honour to serve god , and a dishonour to neglect it ( as well it may ) our rulers countenance the practises of godliness : they proclaim themselves the forward professors and patrons of it , and take this as their glory . and this is not ordinary in the world . seldome hath the church seen such daies on earth . and yet is not the way to heaven fair enough for you ? yet are you not ready to turn to god ? when should men make hay but when the sun shines ? will you delay till this harvest time be over , and the winter of persecution come again ? can you better turn to god , when a godly life is the common scorn of the countrey , as it was a while agoe ? and when every one will be deriding and railing at you ? or when it may possibly cost you your lives ? have you sun , and winde , and tide to serve you , and will you stay to set out in stormes and darkness . moreover , your del●y doth cast your conversion and salvation upon hazard ; yea upon many and grievous hazzards . and is your everlasting happiness a matter to be wil●ully hazarded , by causeless and unreasonable delays ? . if you delay to day ▪ you are utterly uncertain of living till to morrow . if you put by this one motion , you know not whether ever you shall have another . alas , that ever the heart of man should be so sensless , as to delay , when they know not but it may prove their damnation ; and when heaven or hell must certainly follow ; that they dare put off a day or hour , when they know not whether ever they shall see another . . and as your life is uncertain , so are the means uncertain , by which god useth to do the work . he may remove your teachers , and other helps ; and then you will be further off then before . . and if both should continue , yet grace it self is uncertain . you know not whether ever the spirit of god will put another thought of turning into your hearts : or at least whether he will give you hearts to turn . . moreover , the delay of conversion , continueth your sinne , and so you will daily increase the number , and increase your guilt , and make your souls more abundantly miserable . are you not deep enough in debt to god already , and have you not yet sinnes enough to answer for upon your souls ? would you fain have one years sinnes more , or one daies sinnes more to be charged upon you ? o if you did but know what sinne is , it would amaze you to think what a mountain lyeth already upon your consciences . one sinne unpardonned will sink the stoutest sinner into hell : and you have many a thousand upon your souls already : and would you yet have more . me thinks you should rather look about you , and bethink you how you may get a pardon for all that 's past . . and as sinne increaseth daily by delay , so consequently the wrath of god increaseth ; you will run further into his displeasure ; and possibly you may cut down the bough that you stand upon , and hasten even bodily destruction to your selves . when you live daily upon god , and are kept out of hell , by a miracle of his mercy , me thinks you should not desire yet longer to provoke him , least he withdraw his mercy , and let you fall into misery . . and do but consider , what will become of you , if you be found in these delaies . you are then lost body and soul for ever . now if you had but hearts to know what is good for you , the worst of you might be converted , and saved : for god doth freely offer you his grace . but if you die in your delaies , in the twink of an eye you will find your selves utterly undone for ever . now there is hope of a change : but when delays have brought you to hell , there is no more change , nor no more hope . . consider , that your very time which you lose by these delaies , is an unconceivable loss . when time is gone , what would you then give for one of those years , or daies , or hours , which now you foolishly trifle away . o wretched sinners ; are their so many thousand sous in hell , that would give a world if they had it , for one of your daies ; and yet can you afford to throw them away , in worldliness , and sensuality , and loitering delaies . i tell you , time is better worth , then all the wealth and honours of the world . the day is coming when you will set by time : when it is gone you will know what a blessing you made light of . but then all the world cannot call back one day or hour of this precious time , which you can sacrifice now to the service of your flesh , and cast away on unprofitable sinning . . consider also that god hath given you no time to spare . he hath not lent you one day or hour , more then is needfull for the work that you have to do : and therefore you have no reason to lose any by your delaies . do you imagine that god would give a man an hours time for nothing ; much less , for to abuse him , and serve his enimy . no , let me tell you , that if you make your best of every hour ; if you should never lose a minute of your lives , you would find all little enough for the work you have to do . i know not how others think of time , but for my part i am forced daily to say , how swift , how short is time ? and how great is our work ; and when we have done our best , how slowly goeth it on . o precious time ● what hearts have they , what lives do those men lead , that think time long ? that have time to spare , and pass in idleness . . to convince you more ; consider i beseech you the exceeding greatness of the work you have to do ; and tell me then whether it be time for you to delay . especially you that are yet unconverted , and strangers to the heavenly nature of the saints ; you have far more to do then other men . you have a multitude of head-strong passions to subdue , and abundance of deadly sinnes to kill ; and rooted vices to root up●● you have many a false opinion of god , and his waies , to be plucked up ; and the customes of many years standing to be broken : you have blind minds that must be enlightned with heavenly kowledg ; and abundance of spiritual truths , that are above the reach of flesh and blood , that you must needs learn and understand : you have much to know , that is hard to be known , you have a dead soul to be made alive , and a hard heart to be melted ; and a scared conscience to be softned , and made tender ; and the guilt of many thousand sinnes to be pardoned : you have a new heart to get , and a new end to ayme at , and seek after , and a new life to live : abundance of enemies you have to sight with and overcome : abundance of temptations to resist and conquer . many graces to get , and preserve , and exercise , and increase : and abundance of holy works , to do for the service of god , and the good of your selves , and others . o what a deal of work doth every one of these words conteine ! and yet what abundance more might i name ! and have you all this to do , and yet will you delay ? and they are not indifferent matters that are before you : it is no less then the saving of your souls ; and the obtaining the blessed glory of the saints . necessity is upon you : these are things that must be done , or else wo to you that ever you were born : and yet have you another day to lose ! why sirs , if you had a hundred mile to go , in a day or two , upon paine of death ; would you delay ? o think of the work that you have to do , and then judg whether it be not time to stirre . . and me thinks it should exceedingly terrifie you to consider , what abundance by such delayes do perish : and how few that wilfully delay are ever converted , and saved . many a soul that once had purposes hereafter to repent , is now in the misery , where there is no repentance , that will do them any good . for my part , though i have known some very few converted when they were old ; yet i must needs say , both that they were very few indeed , and that i had reason to believe , that they were such that had sinned before in ignorance , and did not wilfully put off repentance , when they were convinced that they must turn . though i doubt not but god may convert even these if he please , yet i cannot say that i have ever known many , if any such to be converted . sure i am that gods usual time is in child-hood , or youth , before they have long abused grace , and wilfully delaid to turn when they were convinced . some considerable time i confess many have before their first convictions , and purposes be brought to any great ripeness of performance : but o how dangerous is it to delay . . consider also ; either conversion is good , or bad for you : either it is needfull , or unnecessary . if it be bad , and a needless thing , then let it alone for altogether ? but if you are convinced that it is good , and necessary , is it not better now then to stay any longer ? is it not the sooner the better ? are you afraid of being safe , or happy too soon . if you are sick , you care not how soon you are well : if you have a bone out , you care not how soon it is set : if you fall into the water , you care not how soon you get out : if your house be on fire , you care not how soon it be quenched : if you are but in fears by any doubts , or ill tidings , you care not how soon your fears be over . and yet are you afraid of being to soon out of the power of the devil , and the danger of hell ; and of being too soon the sons of god , and the holy , justified heirs of heaven . . consider also : either you can turn now , or not . if you can , and yet will not , you are utterly without excuse . if you cannot to day , how much less will you be able hereafter ; when strength is less , and difficulties greater , and burdens more . is it not time therefore to make out to christ for strength ; and should not the very sense of your disability disswade you from delay ? . consider how long you have staid already , and put gods patience to it by your folly : hath not the devil , the world , and the flesh , had many years time of your life already ? have you not long enough been swallowing the poison of sinne ? and long enough been abusing the lord that made you , and the blood of the sonne of god , that was shed for you , and the spirit of grace , that hath moved and perswaded with you ? are you not yet gone far enough from god ? and have you not yet done enough to the damning of your selves , and casting away everlasting life . o wretched sinners ; it is rather time for you , to fall down on your faces before the lord , and with tears and groans , to lament it , day and night , that ever you have gone so far in sinne , and delayed so long to turn to him as you have done . sure if after so many years rebellion , you are yet so far from lamenting it , that you had rather have more of it , and had rather hold on a little longer , no wonder if god forsake you , and let you alone . . have you any hopes of gods acceptance , and your salvation , or not ? if you have such hopes , that when you turn , god will pardon all your sinnes , and give you everlasting life : is it think you an ingenious thing to desire to offend him yet a little longer , from whom you expect such exceeding mercy , and glory as you do ? have you the faces to speak out what is in your hearts , and practice ; and to go to god with such words as these ; lord i know i cannot have the pardon of one sinne , without the blood of christ , and the riches of thy mercy : nor can i be saved from hell without it : but yet i hope for all this from thy grace : i beseech thee let me live a little longer in my sinnes ; a little longer let me trample on the blood of christ , and despise thy commands , and abuse thy mercies ; a little longer let me spit in the face of thy goodness , and prefer the flesh , and the world before thee , and then pardon me all that ever i did , and take me into glory . could you for shame put up such a request to god as this ? if you could , you are past shame : if not , then do not practise and desire that , which you cannot for shame speak out and request . . moreover , it is an exceeding advantage to you , to come in to god betimes , and an exceeding loss , that you will suffer by delay , if you were sure to be converted at the last . if you speedily come in , you may have time to learn , and get more understanding in the matters of god , then else can be expected : for knowledg will not be had but by time , and study . you may also have time to get strength of grace , when young beginners can expect no more then an infant strength : you may grow to be men of parts and abilities , to be usefull in the church , and profitable to those about you , when others cannot go or stand , unless they lean on the stronger for support . if you come in betime , you may do god a great deale of service ; which in the evening of the day , you will neither have strength , nor time to do . you may have time to get assurance of salvation , and to be ready with comfort when death shall call : when a weakling is like to be perplexed with doubts , and fears , and death is like to be terrible , because of their unreadiness . . and did you ever consider , who and how many do stay for you while you delay ? do you know who it is that you make to waite your leisure . god himself stands over you with the offers of his mercy , as if he thought it long till you return , saying , o that there were such a heart in them ! and when will it once be ? how long ye simple will you love simplicity , and scorners delight in scorning , and fools hate knowledg ? turn you at my reproof . deut. . jer. . . prov. . . and do you think it wise , or safe , or mannerly for you to make the god of heaven to wait on you , while you are serving his enimy ? can you offer god a baser indignity , then to expect that he should support your lives , and feed you , and preserve you , and patiently forbeare you , while you abuse him to his face , and drudg for the flesh , the world , and the devil ? should a worm thus use the lord that made him ? you will not your selves hold a candle in your hands , while it burns your own fingers ; nor will you hold a nettle , or a wasp in your hand to sting you ; nor will you keep a dog in your house , that is good for nothing but to snarl at you , and bite your children , or worry your sheep : and yet god hath long held up your lives , while in stead of light , you have yielded nothing but a stinking snuff ; and in stead of graps you have brought forth nothing but thorns and thistles ; and while you have snarled at his children , and his flock , and done the worst you could against him . and would you indeed put god to wait on you thus , while you serve the devil yet one day more . must god as it were hold the drunkard the candle while he reeles and spues ? must he draw the curtain , while the filthy wretch doth once more please his fleshly lusts ? marvaile not , if he withdraw his supporting mercy , and let such wretches drop into hell. and it is not god only , but his servants , and creatures , and ordinances , that all are waiting on you . the angels stay for the joy that is due to them upon your conversion . ministers are studying , and preaching , and praying for you . godly neighbours are praying , and longing for your change . the springs , and rivers are flowing for you : the winds blow for you : the sunne shines for you : the clouds raine for you : the earth bears fruit for you : the beasts must labour , and suffer , and die for you : all things are doing , and would you stand still ? or else do worse . what hast makes the sunne about the world , to return in its time to give you light ? what hast make other creatures in your service ? and yet must you delay . must god stay , and christ , and the spirit stay ; must angels stay , must ministers stay , must the godly stay , and the ordinances stay , and all the creatures stay your leasure , while you are abusing god , and your souls , and others , and while you delay , as if it were too soon to turn ? . consider , that when you were lost , the sonne of god did not delay the work of your redemption . he presently undertook it , and turned by the stroak of damning justice . in the fulness of time he came and performed what he undertook : he failed not one day of his appointed time . and will you now delay to accept the benefit , and turn to him ? must he make such hast to save you at so dear a rate , and now will you delay to be saved . . moreover , god doth not delay to do you good : you have the day and night in their proper seasons : the sunne doth not faile to rise upon you at the appointed time : you have the spring , and harvest in their meetest seasons : the former and later raine in season . when you are in want you have seasonable supplies : and when your are in danger , you have seasonable deliverance : and is it meet or equal that you should refuse to bring forth seasonable fruit , but still be putting off god with your delaies ? . moreover , when you are in trouble and necessity , you are then in hast for deliverance , and relief . then you think every day a week till your danger or suffering be past . if you be under the pain of a disease , or in danger of death , or under poverty , or oppression , or disgrace , you would have god relieve you without delay : and yet you will not turn to him without delay . then you are ready to cry out , how long , lord , how long till deliverance come : but you will not hear god , when he cryeth to you in your sinnes , how long will it be ere you turn from your transgressions : when shall it once be ? when you are to receive any outward deliverance , you care not how soon ; the sooner the better : but when you are to turn to god , and receive his grace , and title to glory , then you care not how late , as if you had no mind of it . can you for shame beg of god to hasten your deliverances , when you remember your delaies , and still continue to trifle with him , and draw back ? . your present prosperity , and worldly delights are posting away without delay : and should you delay to make sure of better in their stead ? time is going ; and health is going ; youth is going : yea life is going : your riches are taking wing : your fleshly pleasures do perish in the very using : your meat , and drink is sweet to you little longer then it is in your throat . shortly you must part with house , and lands , with goods , and friends , and all your mirth , and earthly business will be done . all this you know ; and yet will you delay to lay up a durable treasure which you may trust upon , and to provide you a better tenement before you be turned out of this ? what will you do for a habitation , for pleasures and contents , when all that you have now is spent and gone , and earth will afford you nothing but a grave ? if you could but keep that you have , i should not much wonder , that knowing so little of god , and another world , you look not much after it : but when you perceive death knocking at your doores , and see that all your worldly comforts are packing up , and hasting away , me thinks , if you have your wits and sense about you , you should presently turn , and make sure of heaven , without any more delay . . consider also whether it be equal , that you should delay your conversion , when you can seasonably dispatch your worldly business , and when your flesh would be provided for , you can hearken to it without delay . you have wit enough to sow your seed in season , and will not delay it till the time of harvest : you will reap your corn when it is ripe , and gather your fruit when it is ripe , without delay . you observe the seasons in the course of your labours , day by day , and year by year : you will not lie in bed when you should be at your work , nor delay all night to go to your rest ; nor suffer your servants to delay your business : you will know your dinner time , and supper time day by day : if you be sick you will seek help without delay , lest your disease should grow to be uncurable . and yet will you delay your conversion , and the making sure of heaven ? why sirs , shall these trifles be done without delay , and shall your salvation be put off ? in the name of god sirs what do you think of ? do you imagine that you can better suffer hell-f●re , then hunger , or nakedness ? or that you can better bear the loss of everlasting joyes , then the loss of your commodities , and provisions in the world . sure if you believe the life to come , you cannot think so . and can you have while for every thing , except that one thing , which all the rest are meerly to promote ? and in comparison of which they are all but dreams ? can you have while to work , to plow , and sow , and reap , and cannot you have while to prepare for eternal life ? why sirs , if you cannot find time yet to search your hearts , and turn to god , and prepare for death ; give over eating , and drinking , and sleeping , and say , you cannot have time for these . you may as wisely say so for these smaller matters , as the greater . . moreover ; if men offer you courtesies , and commodities for your bodies , you will not stand delaying , and need so many perswasions to accept them . if your landlord would for nothing renew your lease ; if any man would give you houses , or lands , would you delay so long before you would accept them ? a beggar at your doore will not only thankfully take your almes , without your intreaty , and importunity , but will beg for it , and be importunate with you to give it . and yet will you delay to accept the blessed offers of grace , which is a greater thing ? . ye consider , that it is god that is the giver , and you that are the miserable beggars , and receivers : and therefore it is fitter that you should wait on god and call on him for his grace , when he seemeth to delay , and not that he should waite on you . he can live without your receiving , but you cannot live without his giving . the beggar must be glad of an alms at any time ; and the condemned person , of a pardon at any time : but the giver may well expect that his gift be received without delay , or else he may let them go without it . . and me thinks you should not deal worse with god , when he comes to you as a physician to save your own souls , then you would do with a neighbour , or a friend , when it is not for your own good , but for theirs . if your neighbour lay a dying , you would go and visit him without delay : if he fell down in a swoon , you would catch him up without delay : if he fell into the fire , or water , you would pluck him out without delay : yea you would do thus much by a very beast . and yet will you delay when it is not another , but your selves , that are sinking , and drowning , and within a step of death , and desparation ? if a woman be but in travaile , her neighbours will come to her without delay : and yet when their own souls are in bondage to sinne , and satan , and a state of death , they will let them lie there , year after year , and when we desire them to be converted , here 's nothing but delaies . . if yet you perceive not how unreasonably you deale with god , and your souls , i beseech you consider whether you do not deal worse with him , then you do with the devil himself . if satan or his servants perswade you to sinne , you delay not so long , but you are presently at it : you are ready to follow every tipling companion , or gamester that puts up the finger . you are as ready to go , as they to invite you : the very sight of the cup doth presently prevaile with the drunkard : and the sight of his filthy mate prevaileth with the fornicatour ; and sinne can be presently entertained without delay . but when god comes , when christ calls , when the spirit moveth , when the minister perswadeth , when conscience is convinced , we can have nothing after all , but wishes , and purposes , and promises , with delaies . o what a stomack hath that man , or what a brain , that will snatch at poyson , and swallow dung and dirt with greediness , without any chewing ; and when you offer him meat , stands sighing , and looking on it , and hardly will be perswaded to put it in his mouth : and if he do , he is chewing it so long , that at last he even spits it out againe , and cannot get it down . thus deal ungodly wretches , between their poisonous sins , and the saving means , and grace of christ. nay more then this , so eager are they on their sinne , that we are not able to intreat them to delay it . when the passionate man is but provoked , we cannot perswade him to delay his rayling language , so long as to consider first of the issue . we cannot intreat the drunkard to put off his drunkenness but for one twelve-month , while he tryeth another course : all the ministers in the country cannot perswade the worldling to forbear his worldliness , and the proud persons their pride , and the ungodly person his ungodliness , for the space of one moneth , or week , or day . and yet when god hath a command , and a request to them , to turn to him , and be saved , here they can delay without our intreaty . . consider also that it is not possible for you to turn too soon ; nor will you ever have cause to repent of your speediness . delay may undoe you : but speedy turning can do you no harm : i wonder what hurt you think it can do you , to be quickly reconciled to god. and why then should there be any delay , where it is not possible to be too hasty . do you think that there is ever a saint in heaven , yea or on earth either , that is sorry that he stayed not longer unconverted ? no : you shall never hear of such a repentance from the mouth of any that is indeed converted . . but i must tell you on the contrary side , that if ever you be so hapy as to be converted , you will repent it , and an hundred times repent it , that you delayed so long before you yielded . o how it will grieve you when your hearts are melted with the love of god , and are overcome with the infinite kindness of his pardoning , saving grace ; that ever you had the hearts to abuse such a god , and deal so unkindly with him , and stand out so long against that compassion that was seeking your salvation ? o how it will grieve your hearts to consider , that you have spent so much of your lives in sinne , for the devil , and the flesh , and the deceitfull world . o you will think with your selves ; was not god more worthy of my youthfull daies ? had i not been better have spent it in his service , and the work of my salvation ? alas , that i should wast such precious daies , and now be so farre behind hand as i am ! now i want that faith , that hope , that love , that peace , that assurance , that joy in the holy ghost , which i might have had if i had spent those years for god , which i spent in the service of the world , and the flesh . then i might have had the comfort of a well spent life , and with joy have now lookt back upon those daies , and seen the good i had done to others , and the honour i had brought to god : whereas i must now look back upon all those years with sorrow , and shame , and anguish of mind . you will think to your selves then a hundred times , o that ▪ i had but that time againe to spend for god , which i spent for sinne ! and to use for my soul , which i wasted for my bruitish flesh . believe it , sirs , if ever you be converted , you must look for these repenting sorrows for all your delaies . ( and that is the best that can come of it ) and who would now wilfully make work for sorrow ? and i pray you consider , whether it belongs of right to god or you , to determine of the day and hour of your coming in ? it is he that must give you the pardon of your sinnes ; and doth it not then belong to him to appoint the time of your receiving it ? you cannot have christ , and life without him : it is he that must give you the kingdom of heaven : and is he not worthy then to appoint the time of your conversion , that you may be made partakers of it ? but if he say , to day , dare you say , i 'l stay till to morrow . . nay consider , whether god or you be likelier to know the meetest time . dare you say that you know better when to turn , then god doth . i suppose you dare not : and if you dare not say so ; for shame let not your practice say so god saith , to day , while it is called to day , hear my voice , and harden not your hearts . and dare you say , it 's better stay one moneth longer , or one day longer , god saith , behold this is the accepted time ▪ behold this is the day of salvation , cor. . . and will you say , it 's time enough to morrow ? do you know better then god ? if your physician do but tell you in a plurisie , or a feaver , you must let blood this day before to morrow ; you will have so much reason as to submit to his understanding , and think that he knows better then you : and cannot you allow as much to the god of wisdom ? . consider also , that the speediness of your conversion when god first calls you , doth make you the more welcome , and is a thing exceeding pleasing to god. our proverb is , a speedy gift is a double gift : if you ask any thing of a friend , and he give it you presently , and cheerfully at the first asking , you will think you have it with a good will : but if he stand long delaying first and demurring upon it , you will think you have it with an ill will , and that you owe him the smaller thanks . if a very beggar at your doore must stay long for an alms , he will think he is the less beholden to you . how much more may god be displeased , when he must stay so long for his own , and that for your benefit ? god loveth a cheerfull giver ; and consequently a cheerfull obeyer of his call : and if it be hearty and chearfull , it is the liker to be speedy , without such delaies . . and i would desire you but to do with god as you would be done by ▪ would you take it well of your children if they should tear all their cloaths , and cast their meat to the doggs , and tread it in the dirt , and when you intreat them to give over , they will not regard you ? would you stand month after month , intreating and waiting on them , as god doth on you , in a foolisher course ? or rather would you not either soundly whip them , or take their meat from them , till hunger teach them to use it better ? if your servant will spend the whole day and year , in drinking and playing , when he should do your work , will you wait on him all the year with intreaties , and pay him at last , as if he had served you ? and can you expect that god should deal so by you ? and consider i pray you , that your delay is a denial , and so may god interpret it . for the time of your turning , is part of the command . he that saith turn , saith now , even to day , without delay . he giveth you no longer day : if time be lengthned , and the of●er made again and again , that 's more then he promised you , or you could have promised your selves . his command is , now return and live. and if you refuse the time , the present time , you refuse the offer , and forfeit the benefit . and if you knew but what it is , to give god a denial in such a case as this , and what a case you were in if he should turn away in wrath , and never come neer you more , you would then be afraid of jesting with his hot displeasure , or dallying with the lord. . and me thinks you should remember , that god doth not stay thus on all as he doth on you . thousands are under burning and despaire , and past all remedy , while patience is waiting yet upon you . can you forget that others are in hell at this very hour , for as small sinnes as those that you are yet intangled , and linger in ? good lord , what a thing is a sensless heart ? that at the same time when millions are in misery , for delaying or refusing to be converted , their successours should fearlesly venture in their steps . surely if faith had but opened your ears , to hear the cries of those damned souls , you durst not imitate them by your delaies . . and i must tell you , that god will not alwaies thus wait on you , and attend you by his patience , as hitherto he hath done . patience hath his appointed time . and if you outstay that time , you are miserable wretches . i can assure you sirs , the glass is turned upon you ; and when it is runne out , you shall never have an hour of patience more : then god will no more intreate you to be converted . he will not alwaies stand over you with salvation , and say , o that this sinner would repent and live ! o that he would take the mercies that i have provided for him ! do not expect that god should do thus alwaies with you : for it will not be . . your delaies do weary the servants of christ , that are employed for your recovery . ministers will grow weary of preaching to you , and perswading you : when we come to men that were never warned before , we come in hopes , that they will hear and obey : and this hope puts life , and earnestness into our perswasions : but when we have perswaded men but a few times in vaine , and leave them as we found them , our spirits begin to droop and flag : much more when we have preached and perswaded you many years , and still you are the same , and are but where you were : this dulls a ministers spirit , and makes him preach heavily and coldly , when he is almost out of heart and hope . i do not justifie ministers in this , and say , they should do thus : i know they should not ; and if they were perfect they would not : but they are but men , and imperfect themselves : and what man is able to be as lively and fervent in his work , when people stir not , and he sees no good done on the miserable hearers , as if he had the encouragement of success ? o when we do but see the hearts of hardned , stubborn sinners relent , and break , and melt before the power of the word , and when we hear them cry out for christ and mercy , and cry out against themselves for their former folly , and confess their sinnes , and ask us what they shall do to be saved ? and are but willing to be ruled by christ the physician of their souls ; this would put life into a preacher that was cold and dull ; this would even make a stone to speak . but when we tell men of gods threatnings till they are past believing them , and tell you of gods anger till they seem to be past fearing it , and tell them of the plague of sinne , till they are past feeling ; when in stead of preaching men to faith , and repentance , and fear , and tenderness of heart , we preach them into greater unbelief and carelesness , and dead stupidity , this is enough to dull or break the heart of almost any preacher in the world : what man is able to sollow so fruitless a work with liveliness ? and then it 's you that will have the loss , and danger of it : when you have dried the brests , the child may famish : if your preachers could not awake , and change you with all their convincing arguments , and fervency , how quietly may you sleep on when you have flatted them by discouragements : if satan can either dismount , or make useless these cannons , that were wont to batter his garrison , he may then possess you souls in peace . you talk against persecutors that silenced ministers : but o sirs , it is you that are our greatest persecutours , that refuse and delay to yield to the calls of christ by our ministry , and make us labour so much in vaine : though it be not in vaine as to our own souls , yet you make it in vaine as to yours : when we have studied till we almost break our braines , and preached till we have quite broke our strength , and we are consumed , and worn away with labour , and bodily paines that it procureth , then you come after , and make us requital by breaking our hearts , by your delaies , and refusing to turn and live . truly sirs , i must tell you for my own part , that if it had not been for those that gave me better encouragment by their obedience , i should never have held out with you a quarter of this time : if all had profited as little as some , and all had stuck as fast in an unconverted state as some ; if the humble penitent , obedient ones among you , had not been my comfort , and encouragment under christ , i had been gone from you many a year ago ; i could never have held out till now : either my corruption would have made me runne away with jonas ; or my judgment would have commanded me to shake the dust of my feet , as a witness against you , and depart : but to what end do i speak all this to you ? to what end ? why ? to let you see how you abuse both god and man , by your delaies and disobedience . you cannot possibly do us that are your teachers , a greater injurie or mischief in the world . it is not in your power to wrong us more . are our studies , and our labours worth nothing , think you ? are our watchings and waiting , worth nothing ? are our praiers , and tears , and groane ; to be despised ? god will not despise them if you do : believe it , he will see them all on your score , and you will on● day have a heavy reconing of them , and pay full deare for them . is it equal dealing with us , that when we are watching for your souls , as men that know we must give an account , you should rob us of our comfort , and make us do it with sighes and sorrow ? heb. . . yea that you should undo all that we are doing , and make us lose our labour and our hopes : and yet do you not think to pay for this ? i tell you again , unconverted sinners , we are wearied with your delaies : many years we have been perswading you but to turn and live , and yet you are unturned : you have been convinced long , and thinking on it , and wishing long , and talking of it , and promising long , and yet it is undone , and here is nothing but delaies . we see while you delay , death takes away one this week , and another the next week , and you are passing into another world apase ; and yet those that are left behind will take no warning , but still delay : we see that satan delaies not while you delay : he is day and night at work against you : if he seem to make a truce with you , it is that he may be doing secretly while you suspect him not : we see that sinne delaieth not while you delay : it is working like poyson , or infection in your bodies , and seazing upon your vital powers ; it 's every day blinding you more and more ; it 's hardening your hearts more , and searing up your consciences , to bring you past all feeling and hope : and must we stand by , and see this miserable work with our peoples souls , and all be frustrate , and rejected by themselves , that we do for their deliverance ? how long must we stand by with the light in our hands , while you are serving the flesh , and neglecting that which we are sent to call you to ? it is not our business to hold you the candle to play by , or to sleep by , or to sinne by : these are works that better agree with the dark : but god sent us to you on another message ; even to light you out of your sinnes to him , that you might be saved . truly beloved hearers , i must needs say , that the time seems long , and very long to me , that i have been preaching so many yeares to you for conversion , and for an holy , heavenly life , even since i first knew you , and that yet so many of you are drown'd in sinne , and ignorance , and are unconverted ; when i think your very consciences tell you that it is a thing that must be done : i tell you all these years do seem to me a long time to wait on you in vain : blessed be the lord that it hath not been in vaine with some ; or else i would scarce preach any more then one other sermon to you , even to bid you farewel . i pray you deal but fairly with us , and tell us whether ever you will turn or not : if you will not , but are resolved for sinne and hell , say so that we may know the worst ; speak out your minds , that we may know what to trust to : for if we once knew you would not turn , we would soon have done with you , and leave you to the justice of god. but if still you say , you will turn , when will you do it ? you will do it , and you hope you shall , but when ? how long would you have us wait yet ? have you not abused us enough ? nay i must tell you , that you even weary god himself . it is his own expression , mal. . . isa. . . thou hast wearied me with thine iniquities , isa. . . and i must say to you as the prophet , isa. . . is it a small thing for you to weary men , but you will weary my god also ? consider what it is that you do . . consider also that you are at a constant unspeakable loss every day and hour that you delay your conversion . o little do you know what you deprive your selves of every day . if a slave in the gallies , or prison , might live at court as a favourite of the prince , in honour , and delight , and ease , would he delay either years , or hours ? or would he not rather think with himself , is it not better to be at ease , and in honour , then to be here . as the prodigal said , how many hired servants of my fathers have bread enough and to spare , and i perish with hunger ? all this while i might be in plenty , and delight . all the while that you live in sinne , you might be in the favour of god ; in the high and heavenly employments of the sants ; you might have the comforts of daily communion with christ , and with the saints ; you might be laying up for another world , and might look death in the face , with faith and confidence , as one that cannot be conquered by it ; you might live as the heirs of heaven on earth : all this and more then this , you lose by your delaies : all the mercies of god are lost upon you : your food and rayment , you health and wealth , which you set so much by , all is but lost and worse then lost , for they turn to your greater hurt : all our pains with you ; and all the ordinances of god which you possess ; and all your time , is lost and worss . and do you think it indeed a wise mans part to live any longer at such a loss as this , and that wilfully and for nothing ? if you knew your loss , you would not think so . . nay more , you are all this while doing that which must be undone againe , or you will be undone for ever . you are running from god ; but you must come back again or perish when all is done . you are learning an hundred carnal lessons , and false conceits , that must be all unlearnt again : you are shutting up your eies in wilful ignorance ; which must be opened again : you must lean the doctrine of christ , the great teacher of the church , if you stay never so long , or else you shall be cut of from his people , acts . . & . . when you have been long accustoming your selves to sinne , you must unlearn , and break all those customes again : you are hardning your hearts daily , and they must again be softned . and i must tell you that though a little time , and labour may serve to do mischief , yet it is not quickly undone again . you may sooner set your house on fire , than quench it when you have done . you may sooner cut and wound your bodies , then heal them again : and sooner catch a cold , or a disease , then cure it : you may quickly do that which must be longer a undoing . besides ; the cure is accompanied with paine : you must take many a bitter draught , in groanes or tears of godly sorrow , for these delaies : the wounds that you are now giving your souls , must smart , and smart again , before they are searcht and healed to the bottom . and what man of wisdom would make himself such work and sorrow . who would travail on an hour longer , that knowes he is out of his way , and must come back again ? would you not think him a mad man that would say , i will go on a little further , and then i will turn back ? i know mr. bilney the martyr was offended with this comparison , because he thought it was against free grace . but comparisons extend not to every respect : there are two things in your sins to be undone : the one is the guilt , and the other is the habit and power of sin : the first indeed is done away , when you are converted : but at the cost of christ , which should not be made light of : and yet some scarres may be left behind , and such twigs of gods rod may fall upon you as shall make you wish you had come sooner in . and for the habit of sinne , though conversion break the heart of it , yet will it live and trouble you while you live : and those sinnes that now you are strengthning by your delaies , will be thorns in your sides , and rebels in your country , and find you work as long as you live . and thus i may well say that you are doing that while you delay , that must be long in undoing , and will not be undone so easily as it is done ; and you are going on that way , that must be all trod backward . . and me thinks if it were but this , it should terrifie you from your delaies ; that it is likely to make your conversion more grievous , if you should have so great mercy from god , as after all to be converted . there is very few scape that are so exceeding long in travaile : but if you come to the birth , it 's like to be with double paine . for god must send either some grievous affliction to fire and frighten you out of your sinnes , or else some terrible gripes of conscience , that shall make you groane , and groane againe , in the feeling of your folly . the pangs and throws of conscience , in the work of conversion , are far more grievous in some then in others . some are even on the wrack , and almost brought besides their wits , and the next step to desperation , with horror of soul , and the sense of the wrath of god ; so that they lie in doubts and complaints many a year together ; and think that they are even forsaken of god. and to delay your conversion , is the way to draw on either this or worse . . consider also , that delaies are contrary to the very nature of the work , and the nature of your souls themselves . if indeed you ever mean to turn , it is a work of hast , and violence , and diligence that you must needs set upon : you must strive to enter in , for the gate is strait , the way is narrow that leads to life , and few there be that find it . many shall seek to enter , and shall not be able , luke . , . when once the master of the house is risen up , and hath shut to the doore , and ye begin to stand without , and knock at the doore , saying , lord , lord , open to us , he shall answer , i know you not whence you are : depart from me , all ye workers of iniquity , vers . . it is a race that you are to run , and heaven is the prize . and you know that they which run in a race , run all : but one receiveth the prize : and therefore you must so run , as that you may win and obtain , cor. . , . and what is more contrary to this then delay ? you are souldiers in fight , and your salvation lieth on the victory : and will you trifle in such a case , when death or life is even at hand ? you are travailers to another world , and will you stay till the day is almost past , before you will begin your journey ? christianity is a work of that infinite consequence , and requireth such speedy , and vigorous dispatch , that delay is more unreasonable in this then in any thing in all the world . and besides , your souls are spirits , of an excellent active nature ; that will not be kept idle : and therefore delay is unsuitable to their excellencie . the best and noblest creatures are most active : the basest are most dull , and unfit for action : the earth will stand still : you may easily keep clods and stones from moving : but fire and winds that are purer things , and the sunne , and such nobler sublimer creatures , you are not able to keep idle for an hour . who can cause the sunne to delay its course ? or who can stay the ascending flames ? and therefore to your more excellent immortall souls , and that in a work that must needs be done , how exceeding unsuitable are delaies ? . if all this will not serve turn , let me tell you , that while you are delaying , your judgment doth not delay ; and that when it comes , these delaies will multiply your misery , and the remembrance of them , will be your everlasting torment . what ever you are thinking of , or what ever you are doing , your dreadfull doom is drawing on apace ; and misery will overtake you , before you are aware . when you are in the ale-house little thinking of damnation , even then is your damnation coming in hast : when you are drown'd in the pleasures , or cares of the world , your judgment is still hastening . you may delay , but it will not delay . it is the saying of the holy ghost , pet. . . whose judgment now of a long time lingereth not , and their damnation slumbreth not . you may slumber , and that so carelesly that we cannot awake you : but your damnation slumbreth not , nor hath not done of a long time , while you thought it slumbred ; and when it comes , it will awaken you . as a man that is in a coach on the road , or a boat on the water , what ever he is speaking , or thinking , or doing , he is still going on , and hastening to his journeies end , or going down the stream : so what ever you think , or speak , or do , whether you believe it , or mock at it , whether you sleep or wake , whether you remember it or forget it , you are hastening to damnation , and you are every day a day neerer to it then before : and it is but a little while till you shall feel it . behold the judg standeth before the doore , jam. . . the holy ghost hath told you , the lord is at hand , phil. . . the day is at hand ; the time is at hand ; the end of all things is at hand , rom. . . rev. . . pet. . . behold , saith the lord , i come quickly , and my reward is with me , to give to every man according as his work shall be , rev. . . and do you as it were see the judge approaching , and damnation hasting on , and yet will you delay ? and withall consider , that when it comes , it will be most sore to such as you : and then what thoughts do you think you shall have of these delaies ? you are unable to conceive how it will torment your consciences , when you see that all your hopes are gone , to think what you have brought your selves to , by your trifling : to feel your selves in remediless misery , and remember how long the remedy was offered you , and you delaied to use it , till it was too late . to see that you are for ever shut out of heaven , and remember that you might have had it as well as others ; but you lost it by delay . oh then it will come with horrour into your mind , how oft was i perswaded , and told of this ? how oft had i inward motions to return ? how oft was i purposed to be holy , and to give up my heart and life to god ? i was even ready to have yeelded ; but i still delaied , and now it is too late . then you shall pay for all our warnings , and all the sermons and motions which you lost . and now having laid you down no less then fifty moving considerations , if it be possible to save you from these delaies , i conclude with this request to you whoever you be that read these words ; that you would but consider of all these reasons , and then entertaine them as they deserve . there is not one of them that you are able to gainsay ; much less all of them . if after the reading of all these , you can yet believe that you have reason to delay , your understandings are forsaken of god : but if you are forced to confess that you should not delay , what will you do then ? will you obey god , and your own consciences , or will you not ? will you turn this hour without delay ? take heed of denying it , lest you have never such a motion more : you know not , but god that calls you to it , may be resolved , that it should be now or never . i do beseech you , yea as his messenger i charge you in his name , that you delay not an hour longer , but presently be resolved , and make an unchangeable covenant with god ; and as ever you would have favour in that day of your distress , delay not now to accept his favour , in the day of your visitation . o what a blessed family were that , which upon the reading of this , would presently say , we have done exceeding foolishly in delaying so great a matter so long : let us agree together to give up our selves to god without any more delay . this shall be the day : we 'l stay no longer . the flesh , and the world , and the devil , have had too much already : it 's a wonder of patience that hath borne with us so long : we will abuse the patience of god no longer ; but begin to be absolutely his this day . if this may be the effect of these exhortations , you shall have the everlasting blessing : but if still you delay , i hope i am free from the guilt of your blood . direct . xii . the last direction that i shall give you , for preventing your miscarriage in the work of conversion is this : stop not in weak and wavering purposes , and faint attempts : but see that you be groundedly , unreservedly , and habitually ( or firmly ) resolved . there are many good thoughts , and meanings in the soul , before resolution : but you are not truly converted , till you are resolved , and thus resolved as is here exprest . here i shall shew you , . what this resolution is . . why it is so necessary : and . i shall urge you to resolve : and . i shall direct you in it . . resolution is the firm or prevalent determination of the will upon deliberation , in opening this definition , i shall first shew you how we are led up to resolution by deliberation : and . what is this determination of the will. there are several steps , by which the will doth rise up to resolution , which i shall set before you . and first it is presupposed that in the state of corrupted nature , the soul is unresolved for god , if not ( in many that are exceeding wicked ) resolved against him . at first the sinner doth either resolve to be as he is , or else he hath no resolution to return . but god breaks many a wicked resolution , or else woe to the ungodly ; for there were no hope . many wicked wretches , have not only neglected their souls ; but also resolved that they would never lead a holy life , nor never joyn themselves to the communion of saints , nor never leave their drunken company , or be so precise , and make so great a matter of sinne , as the godly do ▪ when we urge them with the plainest words of god , and the most unquestionable reasons , so that they have not a word of sense to speak against it . when we have told them of the command of god , and told them of the certain danger of their souls , they will plainly tell us that they are resolved never to be so precise : when they have nothing else to say , but nonsence , they will put us off with this , that they are resolved to venture their souls without so much adoe . but as resolute as they are , god will break and chang their resolution , and make them as much resolved of the clean contrary , if ever he will save them . for woe to them that ever they were born , if he should take them at their word , and resolve as they resolve ! now in this case there are many degrees that men go through , before they come to be resolved for god. . the first thing usually that befalleth such a soul , is some further light , which shews him that which before he understood not . . this light causeth him to begin to doubt , whether all be so well with him as he thought it had been ; and whether he were so wise in his former resolutions as he thought himself . . when light hath bred these doubtings in his mind , these doubtings breed some fears within him , and he begins to be a little awakened . lest evil be neerer him then he was aware of , and lest the threatenings of god , and his ministers should prove true . . these fears do drive him to consider of the matter , and to deliberate what he is best to do : to consider whether these things be so or not , and what course he must take if they should prove true . . though sometimes god may bless the very first considerations to be the present means of true conversion , yet that is no usual thing ; but ordinarily the first considerations do help the mind to some slight convictions , so that the man begins to see a great deal more then he did before ; and so much as puts him now past doubt that he was before mistaken ; and out of the way . . finding himself , in this case , his fears increase , and his grief comes on for his former folly , and he finds himself in a miserable case , and at a loss for a remedy . . by this much he is quickened to a purpose or resolution , to hearken to those that can instruct him , and enquire of them that he thinks are in the right , and to use such means as he is acquainted with , to find out what he must do to be saved . and accordingly he goes among good company , and begins to hear more diligently , and sensibly , and to mark , and regard what he hears , and reads ; and also to cry to god in prayer for mercy and relief . but all this is but from the natural fears of misery , awakened in him by common preparing grace . . in the use of these means of grace , he begins better to understand , and relish the doctrine of redemption by jesus christ , and the nature and necessity of true sanctification by the holy ghost . and though sometime these evangelical illuminations may be special saving works at the very first , yet it 's more usual , especially with us that are bred up under the gospel , to have a more superficial common illumination , before the saving light come in . and by this common light , men have at first but a general glimmering , and confused knowledg of a saviour , and of redemption , and of mercy to be had by him . and sometime they have a distinct knowledg of some parts only of the christian faith ; and sometime a distinct knowledg , and belief of every article ; but only superficial , and not savingly effectual . . by this general , or superficial knowledg of christ , and mercy , a kind of hope ariseth in the heart , that yet there is a possibility of escape : and a kind of comfort answerable to this hope . . these hopes are accompanied with some desires to understand yet more of the mistery of the gospel ; and to be made partakers of the saving mercy of which he hath had a confused light . . and hereupon there is further kindled in the will , a purpose , or resolution to go further on in learning , and enquiring into the will of god , and using his means : and . this purpose is performed , and means are further used . and thus far the soul is but in preparation , and under the common workes of grace , and possibly may fall off and perish . the first degree may be so stifled , that it shall not reach unto the second ; or the second so stifled that it shall not reach unto the third : but the most common stop is at the third degree : when men are a little frightened , they will not follow it on to consideration : and they that follow consideration diligently , do usually speed well , and get through all the rest . but when the soul is brought thus farre , if god will save it , he next proc●eds to this much more : . he giveth a clearer light into the soul , which giveth a more distinct , or at least a more piercing , convincing , deep and savoury apprehension of the essentials of christianity then he ever had before . where note of this special heavenly light , . the being , usually the consequent of a more common knowledg , therefore most ordinarily the sum of christian doctrine is in some manner known before . . that it doth not reveal only some one point of faith alone , and then another , and so on : as if we savingly knew one essential point of faith , when we have no saving knowledg of the rest : for that is a contradiction . but finding all these truths received in the mind before by a common knowledg , the special light comes in upon them all at once ; and so shews us the anatomy of christianity , or the parts of gods image in one frame , as to the essentials . . for the understanding of which you must further know , that there is such an inseparable connection of these truths , and such a dependance of one upon another , that it is not possible to know one of them truly , and not know all . for example , believing in jesus christ , is an act so inseparable from the rest , that ( if the essentials of christianity be not essential to it ) certainly you cannot do this without them . for to believe in christ , is essentially to believe in him as god and man , two natures in one person , by office the mediator , our redeemer and saviour , to save us from guilt and sinne , from punishment , and pollution , and to give us by the holy ghost , a holy nature and life , and to give us the forgiveness of sinne , and everlasting life , and so to restore us to the mutual love of god here , and fruition of him hereafter : and all this as merited and procured by his death , obedience , resurrection , ascension , and intercession for his church . whether here be all that is essential to christianity , and absolutely necessary to salvation to be believed , i leave to consideration ; but sure i am that all this is essential to saving justifying faith. and christ is not taken as christ , if he be not thus taken : for the ends thus enter the definition of his relation as the redeemer , and saviour , and lord. so that the love of god as our felicity and end , and the belief in christ , as the way , are both together in the same minute of time , which soever of them be first in order of nature : ( which is a question that i dare not here so unseasonably handle ) . upon this special illumination of the soul , and the special consideration with which it doth concurre ; the deliberating soul is presently resolved . and in these two acts which alwaies go together , consisteth the special sanctifying work : even in the illumination , and estimation of the understanding , and in the true resolution of the will. . the determination of the will , is its own free act , performed by its natural self determining power , procured by the special grace of god ( i mean in this special case ) it followeth deliberation . while we are unresolved , we deliberate what to resolve upon ; that is , we are considering which is best and most eligible , and which not ; and as we practically judg , we use to determine , and to choose . and when this choice after deliberation is peremtory and full , it 's called resolution . so that my meaning is to let you understand , that when the matter of our faith is set open to the soul , it is not a wavering fickle purpose , that is a saving closure with it , but it must be a firm resolution . much less will it ever bring a man to heaven , to be thinking and deliberating what to do , as long as he is unresolved . and now i shall prove the necessity of this . ii. till you are resolved , you are not converted , and that appeareth by these evidences . . if you are not firmly resolved , it is certain that you do not firmly believe . for such as your belief is , such will be the effects of it upon the will. an unsound opinionative belief , will produce but tottering , languishing purposes : but a firm belief will cause a firm resolution of the will. and if your belief be unsound , you must confess you are unconverted . . moreover , if you do not esteem god above all creatures , and heaven above earth , and christ and grace above sinne , you are certainly unconverted . but if you have such a true estimation , you will certainly have a firm resolution . for you will resolve for that which you highly esteem . . if god have not your firm resolution , he hath not indeed your heart and will : for to give god your hearts and wills , is principally by firm resolving for him . and if god have not your hearts , you are sure unconverted . . moreover , if you are not firmly resolved , your affections will not be sincere and stedfast . for all the affections are such as to their sincerity , as the will is , which doth excite or command them and nothing is more mutable then the affections in themselves considered : they will be hot to day , and cold to morrow , if they be not rooted in the firm resolution of the will , which is the life of them . . lastly , without a firm resolution , there can be no faithfull obedience and execution , of the will of god. for if men be not resolved , they will heavily go on , and lazilie proceed , and easily come off : for their hands go to work without their hearts . it is the greatest work in all the world , that god calls you to ; and none but the resolved are able to go through with it . of which we shall give you a fuller account anon . iii. in the next place , let me intreat you , in the feare of god , to look after this great and necessary part of your conversion . there are many degrees of good motions in the mind ; but all that falls short of resolution is un●ound . many are brought to doubt whether all be well with them , and to have some fears thereupon ▪ that yet will not be brought so far as to consider soberly of the matter , and deliberate what is best to be done , and to advise with their ministers for the furthering of their salvation . many that are perswaded so far as to consider , and deliberate , and take advice , yet go no further then some cold wishes , or purposes , which are all overcome by the love of the world , and the power of their sinnes many that do proceed to some kind of practice , do only take a tast , or an essay of religion , to try how they can like it ; and begin some kind of outward reformation , without any firm resolution to go through with it : or if their purposes seem strong , it is but occasioned by something without , and not from a setled habit within . all these are short of a state of special saving grace , and must be numbred with the unconverted . it is a common , and very dangerous mistake , that many are undone by , to think that every good desire is a certain sign of saving grace : whereas you may have more then bare desires , even purposes , and promises , and some performances , and yet perish for want of resolution , and regeneration . 〈◊〉 do you think that judas himself had not some good desires , that followed christ so long , and preached the gospel ? do you think that herod had not some good desires , that heard john gladly , and did many things accordingly ? agrippa had some good desires , when he was almost perswaded to be a christian. they that for a time believe have sure some good desires , and more , matth. . . and so had the young man , that went away sorrowfull from christ , when he could not be his disciple ; unless he would part with all that he had , luke . . matth. . . and doubtless those had more then good desires , that had known the way of righteousness , and had escaped the pollutions of the world , through the knowledg of the lord and saviour jesus christ , pet. . , . and so had those , heb. . , . that had received the knowledg of the truth , and were sanctified by the blood of the covenant . and those heb. . , , . that were once inlightened , and tafted of the heavenly gift , and were made partakers of the holy ghost , and tasted the good word of god , and the powers of the world to come . and sure ananias and saphira had more then some good desires , when they sold all , and brought half the price to the apostles . believe it sirs , there are none of your desires , or endeavours , that will serve turn , to prove you in a state of grace , unless they be accompanied with firm resolution . be it known to you that you are unconverted , if you are not habitually resolved . and therefore i must here intreat you all , to put the question close to your hearts , are you resolved ; firmly resolved , to give up your selves and all to christ , and to be wholly his , and follow his conduct ? or are you not ? the question is not , what good meanings , or wishes , or purposes , you may have , but whether you are resolved , and firmly resolved ? take heed sirs , what you venture your souls upon : god will not be dallied with , nor be deceived . he will have no unresolved , false-hearted servants . before i proceed to urge you further , i shall here tell you what kind of resolution it must be , that will prove a man converted : and then i shall give you such motives as should perswade you to it . it is not all kind of resolution that will serve turn ; but it is only that which hath these following properties , that will evidence a state of grace . . as to the matter , it must be the whole essence of christianity , that must be resolved on . it must be no less then a closing with god as your chiefest happiness , to be loved above all , and as your chiefest lord to be obeyed before all : and a closing with jesus christ , as your only saviour , your teacher , and your lord ; to bring your hearts again to god , and reconcile you to him : and a closing with the holy ghost as your sanctifier , to make you a holy people , and clense you from all your sinne of heart and life , and guide you by the ministery , word , and ordinances , to everlasting life . thus must you resolve to deliver up your selves to god the father , sonne , and holy ghost , to be made a peculiar people , zealous of good works . should you be never so resolute in some point of religion , and as ananias to give god half , and to become half religious , and half holy , and half heavenly , this is but to be half christians , and will not bring you half way to heaven : it 's entire christianity that must be resolved on . . you must also be resolved for present obedience , and to turn without any more delay ; and not only resolve to turn to morrow , or sometime hereafter . no resolution is sincere in this case , if it be but for the future : if you had rather stay but one day or hour longer in the state of sinne , and service of the flesh , you are no true disciples of christ , though you should be resolved to turn to morrow . . and your resolution must be absolute and peremptory , not only without any secret reserves , but positively against any such reserves . here it is that hypocrites commonly fall short : they see they must mend , and they are convinced that a holy life is necessary , and they resolve hereupon to change their course , and turn religious : but either it is with this secret reserve , provided alwaies that i look to my credit , or estate , or life , what ever i do , and provided that i go no further in religion then will stand with these ; provided that godliness be not my undoing in the world . or else if he have not actually such thougths , he hath them alwaies virtually , and habitually : he is not resolved against such reserves : he hath not considered that christ will have no disciples that cannot and will not part with all ; and that if he hope for heaven , he must not look for a treasure on earth , but only pass through the world as a travailer , or labour in it as the harvest of the lord , in expectation of a reward and rest hereafter ; and so resolved to take christ on these self denying terms . but he that will be saved must be thus resolved : even to sell all , to buy the unvaluable pearl , matth. . , . to make sure of heaven , though he lose all on earth by it : to lay up his hopes in the life to come , and venture , and let go all rather then those hopes : to take christ absolutely upon his own terms , for better and worse , as being certain that there is no other way to life , and that there is no danger of losing by him . the hypocrite is like a man that when he delivereth up the possession of his house , will make his bargain , that he will keep this room , or that room to himself , for his own use . or like a servant that will not be hired but on condition that his master shall not set him to such or such work that he loves not : but christ will have no such servants : you must deliver up all to him , or he will accept of none : you must give him leave to make his conditions for you , and tell you on what terms you must serve him , and wholly referre the matter to him , even for life it self , and not offer to put conditions upon him , and think to bring him to any terms of yours . it is not true resolution unless it be absolute , and unreserved , and against all reserves : yea , and that also as to perseverance ; that you resolve to give up your selves finally as well as totally , not only without any reserve of a revocation , but against any such revocation : it must not be a coming to christ upon essay , or meer tryal , that if you do not like you may leave again : but you must make an unchangable everlasting covenant : it must be part of your covenant , that you will never revoke it . . moreover , your resolution must be well grounded : you must know what the essentials are of that religion which you resolve on , and you must be moved to it by right and weighty considerations ; and go upon reasons that will hold up your resolution . for should you resolve on the most necessary work ( as this is ) upon mistakes , and wrong , or insufficient reasons , as the will of man , the custom of the country , the reputation of christianity , or only such like ; there is no likelyhood that your resolution should endure , and it is not sincere while it doth endure . . your resolution must be accompanied with a sense of your own insufficiency , to stand to it immutably , and execute it faithfully by your own strength ; as knowing the corruption , and deceitfullness of our own heart : and it must be strengthned , and supported by a confidence , or dependance on the sufficiency of christ. on whose grace , and spirit you must rely , both for the continuing , and the performing of your resolutions ; as knowing that without him you can do nothing , but that you can do all things ( necessary ) through christ strengthning you . . lastly , your resolution is not savingly sincere , unless it be habitually . it is a very hard question , how far some moving exhortation , or the approach of death in sicknes , may prevaile with the unsanctified for an actual resolution : undoubtedly very farre : but that 's a mans mind and will which is habitually his mind and will : when the very inclination , and bent of your will is right , then only is your heart right . a bowle may by a rub , or banck , be turned contrary to the byas : but when it is over the rub it will follow the byas againe in its ordinary course . the flame may be hindred from assending a little while , but when it is got over the stop , it will be mounting upward . a stone will move upwards against its nature , while it is followed by the strength of the hand that cast it ; but when the strength is spent , it will quickly fall again . it is not an extraordinary act , that you can try your selves by , but such a free course and tenor of your lives , as will prove that you have a new nature , or a heart inclined and habituated to god. the main business therefore is to prove that you are habituallly resolved . set all these together now , and you may see what resolution it is , that must prove you to be converted . . it must be a resolution for all the essence of christianity , and not only some part . . it must be a resolution for present obedience , and not only for some distant time to come : . it must be an absolute , peremptory resolution , without and against reserves for the flesh : both total , and final ; without and against any revocation . . it must be soundly grounded ; and moved by right principles : . it must be joyned with a humble sence of your insufficiency , and a dependance on christ , for continuing , and performing it . and . it must be habitual , and such as sets right the bent and drift of heart and life . all this is of necessity . well sirs ; you see now what you must do : the next question then is , what you will do ? a great many of motions god hath made to you , to let go your worldliness , and wickedness , and become new creatures , and live to god , and never could you be got to resolve , and obey them . many thoughts you have had of it , i suppose ; and long you have been purposing that : turn you would ; but all have come to little or nothing , because you were never fully resolved . i am once more sent to you on this message from god , to see whether yet you will resolve : whether after all you trifling delaies , and after all your wilfull sinning , and abuse of gods patience , against your own knowledg and consciences , you will yet resolve . what say you ? shall god be your master indeed , and shall christ be your saviour & lord ? shall heaven be your happiness , and have your hearts indeed ? shall holiness be your business indeed ? and shall sinne be your hatred , and the flesh and the world be your enemies indeed , and used accordingly from this day forward , without any more ado ? i beseech you sirs resolve , and fully resolve . and because i know if we prevaile not with you in this you are undone for ever , and therefore i am loath to let you go before we have brought you , if it may be , to resolve : i will give you here some considerations to turn the scales , and if you will but read them , and soberly consider of them , i shall have great hope to prevail with you , yet after all . one would think that the fifty considerations under the last direction might suffice : but lest all should be too little , i will add these following . . consider i beseech you , what leisure you have had to think of the matter . you have lived many years in the world already ; and you have had nothing to do in it , but to seek after true happiness : even your worldly labours ought to have been all but in order to this . and yet are you unresolved ? alas sirs , have you lived some twenty some thirty years and more in the world , and yet are you not resolved , what you came hither for , or what you have to do here ? is it twenty , or thirty , or fourty years , since you set out , and should by this time have been farre on your journey , and are you yet unresolved whither to go , or which way to go ? as if you were newly entering the world , or as if you had never heard of your business . i think so many years are a faire time of consideration , and it's time to be resolved , if you will resolve at all . . and i pray you consider , what helps you have had to have resolved you before this . if you did not know what you had to look after , and which way to take , you should have enquired : you had the word of god to advise with ; and you had your teachers to advise with ; and many experienced christians to advise with . you wanted not for the wisest faithfulest counsailers ; if you had been but willing and diligent , certainly you might have been resolved long ago . and consider i beseech you , what a case it is that you are unresolved in : is it so hard a question that all this time , and all these helps cannot resolve you ? what ? whether god or the flesh should be first obeyed , and loved ? whether heaven or earth ▪ eternal glory or the transitory pleasures of sinne should be preferred ? whether you should care and labour more to be saved from sinne and hell , or from poverty and worldly crosses , and reproaches ? these , and such like are the questions to be resolved : and are these so hard , that all your wit , and all the advise you can have from scripture and ministers , would not serve turn to help you to a resolution , no not in twenty or thirty years time ? o wonderful ! that ever the devil should be able so to befool men ! that reasonable creatures should be so phrenet●ck , that they cannot be resolved whether it be better be saved , or be damned ? or whether sinne with hell after it , be better than holiness with heaven after ? the lord have mercy upon the poor distracted world , and bring some more of them to their wits ! we have wise men , if themselves may be judges ; very wise in their own conceit , that know many great matters in the world , and yet do not practically know whether god or the devil be the better master ; whether sinne or holiness be the better work ; and whether heaven or hell be the betther wages ? if they say they know these things , judge by their lives whether they know them practically or not ? resolve they will not for god , and holiness , and heaven , nor against the flesh , the world , and sinne ; whatever they may be brought to confess to their self-condemnation . is it not a pitifull case , that such points as these , should seem so hard to reasonable men , as to be so long in resolving of them ? . and i pray you consider , how horribly by this you disgrace your understandings . you that cannot abide to be derided as sots and fools in the world , do yet abuse your selves thus grosly , as i● there were never greater sots scarce upon the earth . we have proud men that are so high in their now eies , that they can hardly endure contempt from others , and love almost none that think but meanly or dishonourably of them ; and yet what a horrible contempt and dishonour do they cast upon themselves ? if one of these our wise neighbours , should study seaven years , to know whether the sea be fire or water , whether a mountain be heavy ? whether the fire be hot or cold ? and could not be resolved after so many years consideration ; what would you think and say of these wise men ? why sirs , it is far grosser folly , i tell you again , it is far grosser folly , to be unresolved whether you should be holy or unholy ? which is in plain english , whether it be better go to heaven or to hell ? for faith and holiness is the way to heaven ; and an unholy life is the way to hell : and if you will needs forsake the way to heaven , you may hope to come thither as long as you will ; but you may as well hope to touch the moon with your finger , or to runne up and down with a mountain on your backs . and if you will hold on in the way to hell , that is , in an unsanctified state , you may say you hope for all that to escape hell , even as wisely as to leap into the sea , and say i hope to scape drowning , or to throw down your selves headlong from the top of the steeple , and say i hope to scape hurting me , as well as you . sirs , i beseech you do not abuse god , and abuse christ , and the spirit , and scripture , and withall abuse your immortal souls , for i know not what ; for a stinking sin ; for a thing of nought : your souls are noble creatures , and your understandings are noble faculties : why will you expose them to be the scorn of satan , and make them so base and sottish as you do ? you can see the folly of a poor drunkard , that will make a beast of himself , and go reeling and talking nonsence about the street , for the boies to hoot at him , and make himself the laughing-stock of the town : and i pray you why do you not understand , that till you are resolved for a holy , heavenly life , you are all drunk , while you think your selves to be sober ? you are as miserable as the other , and more in this , that yours is in your natures , and theirs is but an accident ; yours is continued , and theirs ( in that particular ) but by fits . in the name of god sirs , bethink you , whether you can possibly more disgrace your wits , then to be unresolved of a case as plain as the high way , and which your everlasting salvation or damnation lieth on ? if one of you could not in twenty years be resolved ; whether the the sunne be light or dark , or whether the day or the night be fitter for rest ; or whether it be better plow and sow , or let all alone , and hope god will give you a crop without labour ; would you take this for a wise man ? again i tell you , your folly is more gross , that cannot all this while be resolved , whether you should cast away your wilfull sinnes , and give up your selves to christ , and a holy life , to obtain the glory , and scape the misery that is hard at hand . if you stood up to the neck in the water , or stood but in a storm of raine , you would not be so long in deliberating , whether it were better for you to stay there longer or come out . if your finger were but in the fire , you need not so long a deliberation , whether you should take it out . any yet these wise men , are under many thousand unpardoned sinnes , and under the curse of the law of god , and within a step of everlasting fire , and have no way possible to escape , but by conversion , faith and holiness ; and this god hath told them , as plain as the tongue of man can speak , and yet they are considering of it , whether it be best to come out of it ; and yet they cannot be resolved ? did i say they are consid●ring ? nay , the lord be mercifull to them , they are so dead-hearted and besotted , that they do not so much as seriously consider of it : but even runne on without consideration : ah poor wretches ! they are ready to go to another world , and may look every day when the bell toles for them , and when death will bring them to their endless life , and yet they have not wit enough , to resolve whether they should make ready : no nor with enough in their most carless , worldly state , to know that they are unready . death is coming , and judgment is coming , and the burning wrath of god is coming , and are even at the doore ; and yet these wise men are unresolved of that only way that is of absolute necessity to their safety ; they must have more time yet to consider of the matter , whether it be best for them to turn or no ? they stand at the very brink of hell ; and yet they must further consider of it , whether it be better to turn back or to go on : nay they will go on without consideration ! and yet these men would take it ●aynously , if one should lay hands on them , and carry them to bedlam ; or but tell them of the hundreth part of the sottishness that they are guilty of . . and it is further considerable , that these men that are all this while unresolved , about their conversion and sanctification , have wit enough to resolve of doubtfuller , and less necessary matters , without any such advising or delaies : and they are men of ordinary parts and capacities , for the matters of this world . they can eat when they are hungry , and drink when they are thirsty , without a twelve-months tim● to advise first on it : they can resolve to go to bed at night , and to rise in the morning , without a years or a daies deliberation . if they have any thing to buy or sell , they will not deliberate upon it till the market be past : if they have their land to plow , or their ●orn to sow , or reap , or mow , they will not take a twelve months time to pause upon it . they can quicky resolve upon their every-daies business , their travails , their labours , and all their ordinary affaires . and yet these same men cannot resolve in seaven years time , and seaven to that , whether heaven or earth should be more loved and laboured for ? or whether a corruptible flesh , a wicked fancie , a greedy throat , should be pleased before the god of heaven , though the pleasing of it cost them the loss of their salvation ? why sirs , a man that is well in his wits , would think that these matters should be more out of doubt then the former , and speedilier resolved on ? one would think it should be an easier question , whether you should turn to god and a holy life , for the saving of your immortal souls ? then whether you should eate , or drink , or sleep , for the preservation of your bodies ? for i can in many cases bring some reason that should perswade you to forbeare eating , or drinking , or sleeping for a considerable time : but no man breathing can speak a word of reason ( except mens folly should be called reason , ) that should perswade you to forbear your conversion for a minute . and if you mistake about these bodily matters , the loss may be repaired , at least in the world to come : but if you die before you are resolved , and firmly resolved , to give up your soul and body to christ , and live a holy , heavenly life , you are undone body and soul for ever , and all the world can never save you . oh what a strange and horrible thing is it , that a man that hath the wit to mannage his affaires as plausibly as any of his neighbours , that can overwit others in the matters of the world ; that can govern towns and countries ; that is learned in his profession , in law , in physick , in merchandize , in navigation , or any the like ; i say , that a man of so deep a reach , so plodding and active a wit as this , should yet be unresolved , yea at or years old be unresolved , whether to be sanctified or unsanctified ; whether to be holy and be saved , or to be unholy , though god hath professed expresly that such shall not see the face of god , heb. . . these are our wise men , these are too many ( besides the ignorant country men ) of our gentlemen , our worshipfull , and honourable men , our great schollars , and men of noble or reverend esteem ; that yet are unresolved , whether to be saved or to be damned . though god hath written a bible to resolve them , and a thousand books are written to resolve them ; and preachers are studying , and preaching to resolve them ; and a thousand mercies are cast into the scales , that one would think should help to turn them ; and some sharp afflictions are helping to resolve them ; and twenty , or fourty years certain experience , of the vanity of this world , the deceitfullness of riches , and honour , and pleasure , and the unprofitableness of sinne , one would think should resolve them ; yet after all this they are unresolved , whether they should presently let go their sinne , and whether god , or the flesh should be pleased or displeased ? if this be the wisdom of these men , the lord bless me , and all his chosen , from such wisdom ! . nay consider further of your unreasonable wickedness : are not many of your judgments resolved , when yet your hearts and wils are unresolved . i am confident , nay i am certain it is so . you are at once both resolved and unresolved . what a confusion and warre do you thus make in your own souls ? the judgment is for one thing , and the will and affections are for another thing . what ? are you not led by reason ? will you let out your affections , and lead your lives , quite contrary to your knowledg . would not most of you give it me as your judgments under your hands , that it 's a thousand times better to cast away your drunkenness , your filthiness , your worldliness , and other known sinnes , then to keep them any longer ? what say you ? are you not convinced that it were your wisest course to part with them this very day and hour ? undoubtedly many of you are . and yet for all this will you not resolve to do it ? are you not perswaded in your consciences , that it 's better to dye in a holy and heavenly state , then in a loose and careles worldly state ? and that it were your safest , and wisest course to become new men , and lead a holy heavenly life without delay . dare you deny this ? is it not your judgment ? and yet will you not do it ? are you resolved that it should be done , and must be done , and yet will you not resolve to do it ? why what is this but to be condemners of your selves ? to carry a judge about with you in your own brests , that is still passing sentence against you ? happy is he ( saith the spirit of god , rom. . . ) that condemneth not himself in that which he alloweth . if your judgments be resolved , let your wills resolve , or else you are wilfull adersaries of the light , and fight against reason , and unman your selves , and sinning wilfully against your knowledg , shall be beaten with many stripes . . me thinks also it should somewhat quicken you to resolve , when you consider what a case you had now been in , if death had found you unresolved . for if you are unresolved , you are unsanctified ; and if not sanctified , you are not pardoned , or justified , and therefore undoubtedly you had been past all help , in endless misery , if you had died all this while , before you were firmly rosolved for god. o what a dangerous ticklish condition have you stood in all this while ? what wise man would live an hour in such a case for all the world ? for feare lest that hour should be his last . and yet would you stay longer in it ? and still are you unresolved ? . believe it , christ will not own you as his servants , nor trust you what ever promises you may make him , as long as you are unresolved . who will take a servant that is not resolved to do any service ? who will take an unresolved person if he knows it , as a wife , or friend into his intimate love ? and indeed you are not truly christians till you are resolved to take christ for better and worse . what ever state is short of this , is also short of true sanctification , and will fall short of heaven . christ is resolved to stick to his servants , and he will have no servants , that be not resolved to stick to him . . and indeed if you be unresolved ; as you are falshearted at the first setting out , so it is certain that you wll never go well on , nor endure to the end in case of tryall , nor can you do the business of a christian life , without resolution . if you will be christ's disciples , you must reckon upon persecutions : you must take up your cross and follow him : you must be hated of all men for his sake and the gospels ; and you must prepare for prison , and fire , and sword . there 's no hope of being saved , while you purpose to save your pleasures , riches , liberties , or lives , matth. . . marke . . luke . . and will a man that is unresolved forsake his friends , estate , and life , for the sake of christ , and the hopes of glory ? he cannot do it . i know that a carnal ungrounded resolution , may decive a man in the day of tryal ; when the self-suspecting , fearfull christian may hold out : but yet without a humble self-denying resolution , joyned with an adherence to christ for strength , there 's no man will hold out . if thou be a wavering minded man , thou wilt be unstedfast in all thy waies , jam. . . if thou be not resolved , the words of a mans mouth will turn thee out of the way ; the very mocks and scorns of a drunkard , or a fool that hath no understanding in the matters of salvation , will make thee shrink , and hide thy profession , and be ashamed of christ , in whom alone thou hast cause to glory . if thou be not a resolved man , what better can be expected , but that thou turn as the weather-cock with every wind , and fit thy religion to thy worldly ends , and as another judas sell thy lord for a little money . if thou fall not away , it will be but for want of a tryal to procure it ; and therefore in gods account thou art gone already ; because thy resolution was never with him . when you turn to god , there will remain within you the remnants of your corruption , a body of death , a rebelling flesh : and this will be still tempting you , and drawing you from god : and o how strong do these temptations seem to the soul that is unresolved ? yea without a firm habituate resolution , it is impossible to overcome them . your whole way to heaven is a continual warfare : you have enemies that will dispute every foot of the way with you . there 's no going a step forward , but as the ship doth in the sea , by cutting its way through the waves , and billows ; and as the plow doth in the earth , by cutting through the resisting soil : there is self which is your principal enemy , and there is satan , and the world , and almost all that you meet with in it , will prove your hinderers : and you must make your way by valour , and holy violence through all : and will an unresolved man do this ? you will scarce ever how your knee to god in secret prayer , nor set your selves upon serious meditations , but the flesh and the devil will be drawing you off ; you will never attempt , a faithfull reproof , a liberal work of charity , a hazardous confession of christ , or any dangerous or costly duty , but the flesh and the devil will plead against it , and put you to it : and in these and many such cases of your lives , you will never break through , nor do any good on it , without resolution . do i need to tell you how hard the way of salvation is , that fly from it on mistake , because you think it harder then it is ? do i need to tell you how false you will prove to christ , if you have not resolution , that know it by your ordinary , miserable experience , that a poor temptation will make you sinne against your knowledg ? how many good wishes and purposes have you had already , in sickness or at a lively sermon , that are all come to nothing , for want of a firm habituate resolution ? what abundance of time-servers , and of chaffie professours are lately fallen off , to the way of rising and riches in the world , or to the pride , and giddy levity of dividers , that oppose the truth of god , and their teachers , and trouble the church , and all because they were never well rooted by a sound resolution . they that take christ but upon liking , do usually mislike him , when he calls them to self-denial . for they had never that connatural principle that should effectually dispose their souls to like him ; nor had they ever the inward experiences of power and sweetness , which are proper to the sincere , and should increase their liking of him . either resolve therefore , or stand by and perish . . i beseech you consider also , what abundance of clear undeniable reasons , doth god give in to thee , to turn the scales , and cause thee to resolve . he fetcheth reasons from his own dominion , and soveraignty ? should not a creature obey the lord that made him ? he reasoneth with you from his daily preservations . do you live upon him , and should you not obey him ? he reasoneth with you from his almightiness : you are all at his mercy , and wholly in his hands ; and yet dare you disobey him ? he reasoneth with you from his love and goodness : never did evil come from him ; nor did he ever do any wrong : never was there man or angel that was a loser by him ; it is not possible to have so good a master , and yet will you not obey him ? he fetcheth reasons from all his mercies : every bit of bread is from him , and should be an argument with thee to obey him : every daies health , and strength , and comforts ; and every nights rest and ease , thy mercies at home , and thy mercies abroad ; in private and in publike ; all should be so many arguments with thee to resolve . you cannot look upon a plant , or a flower under your feet , upon the sun , or a starre that 's over your heads ; or upon any creature , but you may see so many reasons that should move you to resolve . if all these will not serve , he fetcheth yet stronger reasons from the incarnation , example , and blood of the sonne of god : canst thou look on god incarnate for sinne , combating with satan , and conquering for thee , and dying , and bleeding , and buried for thy sinne , and yet be unresolved to leave that sinne , and turn to him that hath bought thee by his blood ? if all this will not serve , he reasoneth with thee from thy own benefit . if thou care not for god , dost thou care for thy self ? dost thou regard thy own soul ? if thou do , it 's high time to resolve . he reasoneth with thee from everlasting glory . is a certain kingdom , an everlasting , glorious kingdom , nothing to thee ? art thou content to be thrust out of that eternal inheritance ? is the filthy pleasure of the flesh for a few hours , better then the endless joys of the saints ? he pleads also with thee from the danger that thou art near . poor soul , thou little seest what others see , that are dead before thee . thou little knowest what they feel that died before they were resolv'd for god. he fetcheth his reasons from the certaine , everlasting flames of hell : and is there not force enough in these for to resolve thee ? good lord , what a thing is a senseless sinner ? dost thou believe heaven and hell as thou takest on thee to do ? if thou do believe them , is it possible for thee believingly to think of heaven , and its eternal glory , and yet to be unresolved whether to turn or not ? or canst thou think of the endless miseries of the damned , and yet be unresolved whether to turn or not ? can any heart be so senseless , or deluded ? moreover he pleadeth with thee from the equity and sweetness of his service . it is but to love him , and to seek his kingdom , and forbear those things that hurt thy soul. his commands are not unreasonable nor grievous . darest thou speak out and say that sinne is better ; and that satan hath provided thee a better work then god hath done ? he reasoneth with thee also from his wisdom and his justice . he tels thee that as satan hath nothing to do with thee , and as he is none of thy friends , and meaneth thee not so well as god doth ; so he is not able to prescribe thee a more just and perfect law then god hath done . follow god and thou art sure thou shalt never be deceived or misled . for he wanteth not wisdom , or power , or goodness to be a meet law-giver and guide : but if thou follow the devil , the world , or the flesh , thou followest a blind and a deceifull guide . and yet after all these reasons art thou not resolved ? he reasoneth with thee also from thy own experience : what good hath sinne done thee ? and what hurt would holiness do thee ? yea he reasons with thee from the experience of all the world : who was ever the b●tter for sinning ? and who was ever the worse for holiness ? how long will thy fleshly delights endure ? what will this do for thee in thy extremity ? was ever man made happy by it ? thou knowest well enough thou must shorty leave it ; and that it will forsake thee in thy greatest need : but so would not god , if thou hadst resolvedly given up thy self to him . all men that refuse a heavenly life , do sooner or later wish that they had chosen it . abundance of such reasonings god useth with thee in his word , and by his ministers ; and dost thou think indeed that there is not weight enough in these to give thee cause immediately to resolve ? how little or nothing canst thou say against them ? canst thou bring any reason , that is reason indeed , against these or any of these reasons of the lord ? darest thou say that ever a one of them is false , or insufficient ? and what are the reasons which you have on the contrary to hinder you from resolving ? forsooth , because your sinnes are sweet , you would fain have the pleasure of them a little longer yet : o wretched souls ! that find more pleasure in the abusing of your maker and redeemer , then in loving , honoring , and pleasing him : that delight more in serving the flesh , and the devil , then in serving god and seeking after his favour and your own salvation . you are a hundred times madder then a man that lieth tumbling himself in his dung , and will not rise out of it to receive a kingdom , because it is so soft and so sweet that he is loth yet to leave it : you are foolisher then nebu●hadnezzar had been , if he had been loath to return again to his kingdom , because he would fain stay longer among the beasts of the fields ; among whom in his distraction he had betaken himself , dan. . , , . and what other reasons have you against resolving ? forsooth you shall be mockt or jested at by others : by whom i pray you ? not a man but a miserable fool will do it ? yea but you are told you must forsake ●ll , and be ready to die for christ , if he ●all you to it . very true ! and can you ●eep that which he calleth you to forsake ? how long will you keep it ? silly souls ! do you not know that you forsake it by not for saking it , and lose all , by saving any thing ? and that you have no way to save it but by losing and forsakeing it . suppse you were by enemies banished out of england , and upon pain of death you must be gone within a twelve-month : and a king that loveth you inviteth you to his country , and tells you for the poor livings that you have lost , he will make you lords and princes , so you will bring with you the little goods you have , and leave nothing behind you . hereupon one man takes the next wind , and ships over all his riches , that he may have it when he comes there : another saith , i am loath to leave my goods ; i have a while longer to stay here , and what shall i do without them ? i am loath to see the habitation of my ancestours impoverished : and so when his time is expired , he is fain to leave them all behind him , and hath none that will receive him in the country where he must abide . which of these think you is the wiser man ? which of them was it that lost his goods , and which did save them ? i speak to you but such another parable as christ used to you himself , luke . , , , . where you are advised to send your riches before you ; and to make you friends of the mammon of unrighteousness , that when you dye you may be received into the everlasting habitations . i know there are other vain delusions that hinder you from resolving : i will not call them reasons ; for they are unreasonable . i shall only say this to you , that if there be ever a man of you that heareth his words , that dare be such a blasphemer , as to reproach the laws and image of his maker , and say that he hath made you too strict a law , and laid too heavy a task upon you , and a heavenly life is troublesome and unnecessary : if there be a man of you , that is so devilish , as that you dare plead the devils cause , and justifie his work before the lord's , and say that it is better to please the flesh ; let that man prepare himself to make good these words before the lord , and his holy angels ; and be sure that he shall be there put to it in another manner then he is here by me : and if you have such reasons as you will stand to before the barre of god , to prove the devil the better master , and an unholy life to be better then a heavenly ; see then that you look them up , and there make your best of them ; and expect to live with the master that you served , and to reape as you sowed , and eate the fruit of your fleshly waies , which you took to be the best . but if you have no such reasons , but your consciences are convinced that god should be served , and sinne should be speedily forsaken , and heaven should be provided for above all ; resolve then to do it before you stirre ? or else say plainly , i have no reason to be wicked , but because i will be wicked : i will forseke god , and damn my own soul without any reason because i will do it . and if you are at this pass , you may take your course . . another thing that i would intreat you to consider of is this : it is a most base and treacherous abuse of god , to make any question of this which you are so long unresolved of . i confess when a blind mind haith raised such a question , it is lawfull for a reasonable man to answer it . but in him that makes a doubt of such a thing , as its a shame to himself , so it is a hainous indignity to god. if you had a chast and modest woman to your wife , i think shee would take it for an injury , if you should but make a question of it , whether shee or a common whore be the honester woman ? if your wife or children should bring before you a hobby-horse or an ass , and make a great question of it , whether you or the ass be the comlier , or the wiser ; how would you take this of them ? if you should bring an ideot or a mad man before your prince , and make a question whether he or they be the wiser man : or if you set a rebel before him , and make a question which of them hath the better title to the crown ; what entertainment might you expect ? i tell you it is ten thousand thousand times a baser affront and wrong to god , to set the pleasure of sinne before him , and make a question which of them is the better ; and to set your riches , and your sports , and your drunkenness and gluttonny , and your whoredom , and your revenge , in competition with your redeemer , and everlasting glory , and to make a question which of them is to be preferred . to make once a question whether god or flesh should be pleased ; whether christ or the world should be loved , and followed ? whether the holy ghost or the devil should dwell in us , and guide us ? whether the saints of god , or the servants of the devil should be our chosen company ? whether the word and minsiters of christ , or the examples and words of wicked men , should more prevail with us ? whether heaven or earth should be more carefully sought after ? whether a holy , or a careless , wicked life be more to be desired ? or whether it be better to turn to god , or not ? i say , to make such a question as this , or one of these , is little better then to put a scorn upon the god of heaven ? and savoureth of such malice as is more like a devil then a reasonable man ; or else of such folly , as is below the devil , and as none of you would be guilty of , in the matters of this world ; if one should but make a comparison between you and some deformed monster , or between your house and a swine-stie , though he gave you the better , i think you would take it as a scorn , that he should make such a comparison , or question ? much more may god so take it , when you make a question betwixt sinne and him . there is but one infinite , unconceivable , perfect good ; and shall he be abased by such a question ? there is but one thing that is contrary to god in all the world , that is worse then the devil himself , and that is sinne ; and shall this be put in question or comparison with god ? there is but one that hath loved us to the death , with a matchless , unconceivable , saving love , and that is jesus christ : and there is but one thing that is a deadly enemy to us and him , and that would damn us , when he is endeavouring to save us ; and that is sinne : and must there be a question or comparison between these ? there is one sanctifying spirit , that would clense , and heal , and save us ; and there is a malicious spirit that would deceive us , defile us , and destroy us : and must there be any question or comparison made between these ? there is but one eternal happiness , and one holy way to it : and there is but one everlasting misery , and a fleshly , filthy , sinfull way to it : and must there be made any question which of these should be preferred ? consider i beseech you what you do ; and if it be so vile a thing to make any question of it , what is it then to be still unresolved ? yea and to choose the worser part , and stick to it in your heart and life ? . consider also that present resolution would put an end to a great many fruitles , troublesome deliberatiens , and delaies . if a man had but a weighty business of the world upon his hand , that his estate or life lieth on , it is a perplexity to him as long as he is unresolved , what course he should take : it will be troubling him when he should rest , and break his sleep ; it will fill him with musings , and disturb and distract his mind , and even make him melancholy . and how can it choose but be a troublesome distracting thing to your mind , to be unresolved what course to take for your everlasting state ? i know some hearts are so desperately hardened , and past feeling , ( epes . . . ) and some mens consciences so seared as with an hot iron , ( tim. . . ) that they can throw away all thoughts of resolution , and never be much troubled : but i hope that many are not so desperate : it is not thus with all that are unconverted . how long have some of your minds been troubled whether to turn or not ? resolve man , if thou love thy soul , and put an end to such troubles . . consider also , that resolving will put an end to a great many of troublesome temptations , that do assault you , and will break the heart of satans hopes . as long as you are unresolved , he hath still possession of you , and is still in hopes to keep possession . and as long as he hath any hope he will never give over , but will be repairing his garrison , and making up all the breaches that the ordinances of god had made . when one temptation takes not , he will be offering you another ; and will be following and disquieting you day and night : but if once he see you firmly resolved , his hopes will faile him , and you may be much freer from his temptations then you were before . i do not say he will give over : for even when you are broken away from him , he will make after you again . but it is a greater advantage to you to fight against him in the open field , under such a captaine as jesus christ , that will assure you of the victory , then to be in his own prison with his fetters on your heels . you know the way to be troubled with an unwelcome suiter , is to delay your answer , and take time to consider of it : and the way to be eased of him , is to give him a peremptory resolute answer . and when he seeth you resolved , he will cease . . moreover , till you are resolved of your conversion , you cannot rationally resolve of any one word or action of your lives : nay till they are all misemployed to your hurt . for no man can resolve of the means till he is resolved of the end. you must resolve whither to go , before you can resolve which way to go . before conversion mens end is wrong : their intention and business is to please the flesh : and all their thoughts , and words , and actions , that have such an end , are wicked and pernicious . till you are resolved by conversion to be for god , you have never a right end ( in a prevailing sence ; ) and therefore you cannot order one thought , nor word , nor deed aright . i tell you , every thought you think , and every word you speak , and every deed you do while you are unconverted , are so many steps towards hell , except only those that tend towards conversion , and some way further it . resolve therefore of this , or you can resolve of nothing . . moreover , if you would presently and firmly resolve , you would ease your friends and the ministers of christ of much of their sorrows , and fears , and cares for you ; and of much of the most troublesome part of their work . as long as you are unconverted , they can look on you but as the heirs of hell , that will be quickly in those torments , if conversion prevent it not : and therefore their hearts are full of sorrow for you , when you sorrow not for your selves ; and their care is how they might prevent your damnation , which they know without conversion can never be done . many a groan doth your misery cost them ! and many a thought have they of your danger , which you are not aware of . o what a grief is it to believing ministers , to see so many of their people in the power of satan , and the high-way to hell , after all their care and labour for their recovery ? we cannot say that the unconverted shall certainly perish , because we have yet hopes that they may be converted , though they be not : but we know that if they die in the case that they are in , there is no hope of them at all ; and we know they are uncertin to live an hour : and therefore as long as they are in this condition , how can we chuse but be filled with fear , and grief , and care for them ? all the troubles that befall a faithfull minister , in his worldly affaires , by crosses and persecutions , are nothing to the trouble that your sinne and misery bringeth to their minds . o what a comfortable life were it for a minister to live with bread and water among a people that would obey the gospel ; and give us hopes that we should live with them in heaven ? o how cheerfully may we study for them , and preach to them , when we see that it is not lost upon them ! how willingly should we prepare them the bread of life , when we see they feed and live upon it ? how joyfully may we pray and praise god with them , when we think how they must joyn with us in the celestial praises ? o sirs , i beseech you grudg not your ministers this comfort : do not destroy your selves to grieve and trouble them . o put them once out of their fears and grief for you , by your resolving , ad speedy return to god : that they that have many a time thought in their hearts , i am afraid this poor sinner will never be recovered ; i am afraid he will be a firebrand in hell , may now rejoice with you when they see you coming home , and may meet you as the father himself doth meet his prodigal children , and weep over you for joy , as they were wont to do in sorrow . you would ease our hearts of abundance of sad thoughts , if we could but perceive you once resolved , and see you come home . now you think our preaching harsh to you , because we tell you so much of sinne and of damnation : and you think our discipline more harsh , when we refuse to have communion with you . but if you would once resolve and turn , how gladly should we open our doores and our hearts to you : and how gladly should we turn the stream of our preaching , and tell you of nothing but christ , and heaven , and peace , and comfort , further then your own necessities should require it . what say you sirs to this reasonable request ? will you resolve without any more ado , and ease us of our grief and fears , and give us but leave to preach more comfortable doctrine to you ? . moreover consider , that you have much work to do when you are resolved and converted ; and a great way to go when you have begun your journey towards heaven : and till you are resolved , none of this can be done . you can go no further , till conversion have set you in the right way . till then , the further you go , the further you are out of the way . will you be unresolved till the night come on ? shall all the rest of your work be undone ? will you begin your race when you should be at the end . alas you should be able to say as paul , tim. . . i have fought a good fight : i have finished my course : henceforth is laid up for me a crown of righteousness : when as you cannot yet say , i have begun my course ; i am set in the right way . . consider also that rosolution maketh works easie and successfull . the resolute army is seldom couquered .. a resolute travailer will go through with his journy ; and it is easier to himself : his spirits are excited ; and doing it with vivacity , he findeth less trouble in it . a slow and lazy pase doth sometime soonest weary us . a slow motion is most easily stopt , when a swift one bears down that which would resist it . a man that resolvedly sets himself to the work of god , and is past any further deliberating of the matter , and is at a point with all the world , will make a pleasure of that which will stop and stall an unresolved professour . resolve therefore for your own success and ease . i tell you , by resolving it is that you must conquer , and by conquering , you must obtain the crown . the unresolved are wavering at every assault , like cowardly soldiers , even ready to runne before they fight . they will not bear the cost or labour : they are soon aweary : they cannot say nay to an old companion , or a tempting bait . but the resolved breaks through all , and treads that under his feet as dirt , which another sells his soul for . if he meet with reproaches and scornes from men , he remembreth that christ foretold him this , and suffered much more of the like before him . if his friends turn enemies for the gospel sake , he saith , i was told of this before , even that i must be hated of all men for christ. if he be ticed by lewd and wanton company , he saith as david , psal. . . depart from me ye evill doers , for i will keep the commandements of my god. if he be tempted with rewards and honours in the world , he will not stand wavering and longing after it , as balaam ; but he will say as the same balaam was forced to do : if you will give me a handfull of gold and silver , i cannot go beyond the word of the lord. and let their money perish with them , that think all the gold in the world , worth the peace of a good conscience and the favour of god. if he be threathened by men , to move him to forsake his duty , he saith , whether it be better to obey god or man , judge ye ? if he heare seducers , he is rooted in the spirit , and the infallible word , and is not shaken by every wind . if he see never so many fall off by backsliding ; he saith ; it was not only for their company that i chose the holy way ; god is still the same ; and heaven is the same ; and scripture is the same ; and therefore i am resolved to be the same . if god afflict him by poverty , sickness , or other tryals , he saith ; i did not become a christian to scape affliction , but to scape damnation ! if he kill me yet will i trust in him : shall i receive good at the hands of god , and not evill : naked came i out of my mothers wombe , and naked must i return to dust : the lord giveth , the lord taketh away : blessed be his name . if oppressing enemies insult over him , he can say as mic. . , . rejoice not against me o mine enemy : when i fall i shall arise : when i sit in darkness the lord shall be a light to me : i will bear the indignation of the lord , because i have sinned against him , untill he plead my cause , and execute judgment for me : he will bring me forth to the light , and i shall behold his righteousness . if the wicked cast in his teeth his profession , and the name of his god , he rejoiceth that he is counted worthy to suffer for that name , and yet he will hope to see the goodness of the lord in the land of the living . and if he must go to heaven through poverty , and a mean estate , he hath learned to want , as well as to abound , and in what estate soever he be , therewith to be contented . and so in the work of conversion it self , for want of resolution , many stick long in the birth , and they are hanging so long between heaven and hell , that it 's a wonder of mercy that god doth not cut them off and let them perish . but the well resolved soul doth deal more faithfully with the light that is revealed to him , and doth not stand strugling so long against it , nor hold christ and his spirit so long in hand ; but is glad to make sure work in so great a business , and take so good a match while it is offered : and being engaged once , he is firm as mount zion , that cannot be moved . resolve therefore that your work may be the more easy , and successfull ; and conquer by resolving . . i suppose you dare not resolve against conversion , and a heavenly life ! and why then will you not resolve for it ? what purpose you to do for the time to come ? is it your resolution to live and die as you are ? have you not purposes in your mind to repent hereafter ? dare you say , i am resolved never to be converted ? some may be so desperate ; but i think it is but few even of the ungodly . why this shews that there is a secret conviction in your consciences ; o do not stifle it : neutrality never saved soul. seing you dare not resolve against it , resolve for it . . consider i beseech you , how much it doth concern your selves , to have this question well and speedily resolved . god asketh you , whether you will be converted and sanctisied or not ? resolve this question , and you resolve your selves of a great many more that depend upon it . the answer to this , must be the answer to the rest . if the question were , whether you will be pardoned or no ? whether you will live in heaven or hell for ever ? whether you will dwell with god and angels , or with devils ? you would not be long in answering this . you would resolve without an hours delay . why ? this is the question sirs : but the answer to it , must be the answer to the first question : for without sanctification , there is no salvation : if you will not be converted , you shall be condemned whether you will or no : for god hath resolved of this already , and there is no resisting the resolution of god. the true state of the question is , whether you will turn , or burn : choose you whether ; for it must be one . o therefore if you will but resolve christ and us this one question , that you will be converted , christ will resolve you the principal questions , that concern you in the world , even whether you shall be pardoned or saved , and where , and with whom , you must live for ever . . lastly consider , that if you stay till you receive the sentence of death , it 's two to one but that will force you to resolve : but a forced resolution will not serve turn : and then it will be very hard for you to discern whether it be any better then meerly from your fears . you put off all till sickness come , and you see once that you must die ; there 's no remedy ; and then you will cry , o if the lord would but recover me , and try me once againe with life , i would delay no longer , but i would become a new man , and live a holy , and heavenly life ; i am resolved of it by the grace of god. yea ; but who knows whether these last resolutions be sincere ? we heare abundance speak this in their sickness , that ●●ver turn when they come to health , but forget all , and live in a manner as they did before . is it not most likely to be only the fear of death that makes you take up these resolutions ? if it be so , they will never save you if you die , nor hold you to your promises if you live : for it is not bare fear that is true conversion ; but it 's a changed heart , that is fallen in love with god and holiness , and into a setled hatred of former sins . no late repentance and resolutions but these , will be any thing worth as to the saving of your souls : and therefore if you should have true resolutions at the last ( which is too rare ) you cannot choose but be much in doubt of them , when you find so much of fear upon your spirit , and consider that you never would resolve till then . and therefore if you would have a comfortable change , resolve now in your prosperity , before the face of death affright you to it , and those feares and the lateness do make you question the truth , and soundness of it , and so deprive you of the comfort , which you have so much need of at a dying hour . and thus i have given you twenty considerations to perswade you , if it may be , presently to resolve . i am sure there is truth , and reason , and weight in them ; but what good they will do you i am not sure , because i know not how you will receive them . iv. and now i come to the last part of my task ; which is to direct you how to perform the work that i have perswaded you to . but because it is meerly the determination of the will , it is presuasion that must do more to the work then direction . and therefore i shall only desire you to look back upon the qualifications of sound resolution , which i before laid down to you , and then take heed of the hinderances in your way , and so set your selves to do your duty . remember that i before told you , that it it is not a holy , saving resolution , unless it be . entire , for the matter of it , comprehending all that is essential to christianity : . and unless you resolve upon present obedience without delay : . and also unless it be absolute and peremptory , taking christ for better and worse , without any reserve : . and unless it be well grounded : . and unless it be built on the strength of christ , and not only a carnal confidence of your own : . and unless it be habitual and firm , and become your ordinary frame and byas , and as it were the new nature , and inclination of your souls . by this much you see already what manner of resolution it is that you must have . the next thing is , to advise you of the hinderances that you may avoid them . . the principal hinderance of resolution is secret vnbelief ; when everlasting life is taken but as an uncertainty , or men have no more but a slight opinion of it . the cure of this disease , i have often , and a little before delivered you . . another thing that hindereth resolution is inconsideratness , of which also i have spoken purposely before . . another hinderance is a sleepy insensibility ; when the heart is hardened , and men are past feeling . we cannot tell how to awaken these men to be sensible of the things that should move them to resolve . of this also i have spoken by it self . . another great hinderance is the naturall strangness and aversness of the mind of corrupted man , to these high and spiritual things . so that we drive men by all our arguments against the byas of their sinfull habits . and those habits plead against us more forcibly without a word of reason , then all the reason in the world could do . see therefore that you keep under changing means till your hearts be changed ; and the perusing of such weighty arguments as we offer you , may be of use to the changing of your hearts : for god useth to work on the will , by the understanding : and therefore light hath an aptitude to change the will it self . . moreover , the rooted interest of this world , doth much hinder men from resolving to turn : it 's alwaies drawing them another way , or putting objections and eavils into their minds ; and if they will needs resolve , it is this that secretly enticeth them to reserves , and to resign themselves to god but with conditions and exceptions ; and so makes them hypocrites when they think themselves converts ; and cheats them with a halfe deceitfull resolution , instead of one that is absolute and firm . against this impediment also i have spoken before . . another hinderance is , the neerness of fleshly enticing objects . when the covetous man seeth his houses and lands , his goods and money , the very sight of them breaks the heart of all his better resolutions . the drunkard seems to be resolved till he sees the cup , and then his resolution is broken . the whoremonger seemeth to be resolved , till the bait is brought neer him , and then he goes as an oxe to the slaughter , and as a fool to the correction of the stocks . certainly if these resolutions were sound , they would either cause men to fly from the bait , and not come neere it , or else to refuse it when it is presented them : in the course of their lives their resolutions would govern them , if they were sincere . . and satan himself will do all that he can to hinder you when he sees you ready to resolve . he knows that he must bestirre him now or never . you never put him to it indeed till you are resolving to forsake him . one block or other he will be sure then to cast in your way ; either he tels you , it is but folly and melancholy to trouble your self with these matters : or that you may be saved without all this ado : or that god is more mercifull then to cast away all that be not sanctified : or that godliness doth but trouble and distract people : and that the professours of it are secretly no better then others ; and that it is but hypocrisie for them to make such a stir with their religion ; and that we must be moderate in our godliness , and take heed of being godly over much : a hundred such foolish suggestions as these , the devil hath at hand to cast in your way , when he seeth you ready to resolve . if these will not serve , he will set some of his wicked disciples on railing or deriding you ! and perhaps some cunning fool a caveling with you , to see if they can overwit you , and draw you back . if that will not do , perhaps he will open the falls of professours to you , and labour to perswade you that all are such : or he will shew you what divisions and differences are among them ; or he will take advantage of some difficulties in religion , or some controversies in which he sees you already engaged to a party ; or he will tell you of some false doctrine that some forward professours may be tainted with , to make them , and consequently godliness it self more odious , or at least suspected to you . if all this will not do , he will endeavour to set your very parents , or natural kindred against you ; that those that should most promote your salvation , and on whom your livelyhood much dependeth , shall become your enemies , and hate you for offering to give up your selves to christ : if that will not do , he will endeavour to entice you with the baits of fleshly pleasure , or of preferments , or much business , or merry company , or some great matters that you may hope for in the world . and usually this snare is the strongest of all . or else he will tell you that if needs you wll resolve it is time enough hereafter : you may yet take more of your pleasure or commodity before you leave it : yet you may suck the brests of the world a little dryer , and then turn to god and cast it off . if all this will not prevail with you , he will tell you it is now too late ; you have sinned so long , or such haynous sinnes that god will not have mercy on you : he will make you believe that god hath utterly forsaken you , and there is no remedy ; and you may as well spare your thoughts of turning now , for christ will not receive or welcome you : and therefore it is even as good go on , and take up the rest that the world can afford you , for there is no hope of better . but the most desperate temptation of all the rest is , to put some blasphemous , unbelieving thoughts into your mind ; especially if you fall into company with infidels , that will draw you to question the word of god , and the immortality of the soul , and the truth of christianity , or the life to come , whether there be any such things or not : where these once take , and are received with approbation , the soul is in a miserable case : though i know many tempted , melancholy christians , are haunted with such temptations , who yet abhorre them , and do well at last , for all this . some times also when he cannot take you off from resolving , he will lead you among some disputing opinionists , and they shall tise you to take up with their opinionative religiousness instead of true sanctification , of which i have spoke in the eighth direction . by these and many such wiles as these , doth the old serpent do all that possibly he can , to hinder you from sound resolution and conversion . and therefore you must be armed against his temptations , and meet them with abhorrence ; and if you feel them too hard for you , go daily to christ by faith and prayer for renewed strength : and call to your faithfull friends , and ministers for helpe . open your case to some one that 's able , experienced , and faithfull ; that he may help you with arguments to resist those temptations , which you know not how your selves to deale with . god hath appointed pastours in his church to be spiritual fathers in the lord ; and when they have sowed in you the seed of eternall life , they watch over it till they see the blade and fruit : they travaile as in birth of you , till christ be formed in you . it is their offer to help you ; and god giveth to them that are faithfull abilitis and affections agreeable to their office . and therefore lean upon the hand of your faithfull guides , and think not to break through temptations alone , and get to heaven without the means that god hath appointed you . having told you the hinderances , and what to do against them , i shall add but these two words more of direction . . when you are resolving , give up your selves to god with a holy covenant or vow . i mean not any rash vow , nor any unnecessary vow ; but the same that you made in baptism , which your age it self doth call you to renew , but your sinnes against it do call you more . perhaps you 'l say , that you are not able to perform it by your own strength , and you are uncertain of gods assistance , and therefore how can you promise or vow ? to this i answer : . you may be sure that this objection is frivolous , because it makes against the frequent , express commands of god , the practice of his church in all ages , and the nature of christianity it self : god hath in all ages been pleased to receive men into his service and church in a covenant way ; and baptism it self is our solemn covenanting with him : and the lords supper is appointed for a solemn renewing of it . and indeed it is implicitly and virtually renewed by a true christian every day of his life . in every duty he gives up himself to god : and if he should cease this heart-covenant , he would cease to be a christian : for the very essence of his christianity consisteth in it . it is his faith it self . . and when you covenant for the time to come , you do not take on you to foretell infallibly your own perseverance ; but you profess your present consent to be christ's , and to continue his , and you engage your selves thereto . and should you not choose the strictest engagements : . where there is the greatest need of them , because of the loosness of the heart , and the strength of temptations , that would draw us away ; and . where there is the most absolute necessity , because if we miscarry we are undone : . and where you are already obliged by gods commands whether you vow or not : . and where god hath made your consent to the obligation of necessity to salvation . he that intends to keep covenant , and knows that he must keep it , or be condemned ; hath little reason to be loath to make it . . and for gods assistance , you have much more cause to expect it in the way of covenanting , which himself hath appointed you , then in the neglect of his appointed means . object . but if i did it in baptism , what need i do it again ? answ. i told you the covenant must be continued and renewed through the whole course of our lives , but especially after a notorious violation of your former promise : you once gave up your selves to god , and you have proved false to him , and it is a wonder of mercy that ever he will trust you more , or enter any more into covenant with you : and will you draw back from such mercy , and such a duty as this ? object . but i am afraid of breaking my vows again , and it is better to forbear them , then not to perform them . answ. . this reason makes as much against the inward vow and resoluion of the heart ; so that by this rule you would never be christians for fear of falling away , and being worse . . there is an absolute necessity of your resolving , and covenanting , and of keeping your resolutions and covenants : and when it must be kept , or you are utterly undone ; it 's but a madness to refuse to make the covenant for fear of breaking it : for that is but to make choice of an easier place in hell , for fear of having a worse , if you should resolve for heaven : when as heaven is set open before you , and you thus wilfully cast away your hopes . nay your place in hell is not like to be the easier , when you thus deliberately , and wilfully refuse the covenant . . your resolutions and holy vows , are means of gods appointment to keep you from breaking his imposed covenant . is not a resolved , engaged , devoted cristian liker to be accepted , and to persevere , then a waverer that saith , i dare not vow , for fear lest i performe not . in unnecessary matters i had rather you were too backward to vow . some will vow poverty , and some a single life , and some will vow that they will never drink wine or strong drink more ; such vows as these may be good for some , in cases of special necessity , as the last remedies of a dangerous disease ; but they are not for all , nor rashly to be made . but the resolution and vow of cleaving unto god in faith and holy obedience , and of renouncing the flesh , the world , and the devil ; this is for all , and must be made and kept by all that will be saved . . direct . and as i would have you second your resolution by a covenant with god , so would advise you ( ordinarily ) to go further and openly profess the resolution and covenant that you have made . for as with the heart men believe unto righteousness , so with the mouth confession is made unto salvation , rom. . . christ will confess those that confess him , and disown , and be ashamed of those that are ashamed of him . when you have escaped the greatest misery in the world , and obtained the greatest mercy in the world , the greatness of it calleth you to acknowledg it , and give glory to god. go to your old companions in sinne , and tell them what god hath revealed to you and done for you ! tell them , o sirs , i see now that which i never saw before : i wonder how i could venture so madly upon sinne ! and how i could make light of god , of christ , of death , of judgment , and everlasting life ▪ i have been hitherto your companion in sinne , but i would not take the same course again for all the world : i see now there is a better portion hereafter to be obtained , which i was mindless of : i see now we were all this while making merry at the brink of hell , and there was but a step between us and death : now i see , that the course that we have taken is wicked and deceitfull , and will not serve turn : if i serve the flesh , it will reward me but with rottonness : i will therefore hereafter serve that god , that will certainly reward me with evorlasting life . i beseech you sirs , come away with me , and see and try what i have seen and tryed : i have lived with you in sinne , o now let us joyn together in repentance , and a holy life : i shall be glad of your company to heaven : but if you will not do it , take your course : for my part i am resolved ; by the grace of god i am fully resolved to be from this day forward a new man , and never to joyn with you more in a fleshly and ungodly life . never tempt me or perswade me to it ; for i am resolved . thus if you will declare your resolutions to others , and seek to win them , you may possibly do them good ; but however you will be the deeper engaged to god your selves . yea , though i would have no ostentation of conversion , nothing done rashly in publike , nor without the advice of a faithfull minister beforehand ; yet with these cautions , i must say , that it 's a shame that we hear no more in publike of the conversion of sinners . as baptism is to be in publike , that the congregation may witness your engagement , and pray for you , and rejoice at the receiving of a member ; so the solemn renewing of the same covenant by repentance after a wicked life , should ordinarily be in publike , to give warning to others to avoid the sinne , and to give god the honour , and to have the prayers of the church , and to satisfy them of our repentance , that they may have communion with us . the papists do more offend ( of the two ) in so much confining confession and penitence , to the priests eare in secret , and not bringing it before the church , then they do in making a sacrament of it . i wonder that people should every day thrust into our hands their requests to pray for them when they are sick , and that it is so rare a matter to have any desire our prayers , for the pardon of all the sinnes of their natural , unconverted state . i would here seriously advise all those that it concerneth that when god hath shewed them so great a mercy as to convert them , and make them new creatures , they would go to their faithfull minister , and by his advice , put up such a bill as this , such a man of this parish , having long lived in blindness , and deadness , and ungodliness , ( and name the particular sinnes , if they were publickly known , ) and being by the great mercy of god convinced of his sinne , and misery ; and sustained with some hopes of mercy by the blood and merits of jesus christ , and being now resolved by the grace of god , to forsake this fleshly , worldly life , and to give up himself to christ and holiness , doth earnestly intreat the church to pray for him , that his many , and hainous sins may be all forgiven , and that god would againe receive him into mercy , and that he may hold on in faith and holiness to the last , and never turn again to the course of his iniquity . and if the minister think it meet , refuse not to make your selves an open confession of your former life of sinne and misery , and to profess openly your resolution to walk with god for the time to come . this course should be more ordinary with us : and if convers●ion it self were not so rare , or else so defective , that it doth too little quicken men to a sence of duty , and sinne , and mercy , or so doubtfull , and by slow degrees , that it is scarce discerned by many that have it ; were it not for some of these ; more ordinary would it be , to the great rejoycing and benefit of the church . the conclusion , and now i have given you directions in the most great and necessary business in this world ; they are such as i received of god , and if faithfully practised will put your salvation past all hazard . but what they have done , or what they will do , i cannot tell ; but must leave the issue to god and you . it s pitty eternall glory should be lost , for want of yielding to so holy , and sweet , and reasonable a course . it is lamentable to observe , what ignorant , base , unworthy thoughts the most have of the very office of the holy ghost , who is the sanctifier of all that god will save . the very name of regeneration and sanctification is not understood by some , and is but matter of derision to others ; and the most think that it is another kind of matter then indeed it is . to be baptized , and come to church , and to say some cold and heartless prayers , and to forbeare some gross disgracefull sins , is all the sanctification that most are acquainted with : ( and all have not this : ) and thus they debase the work of the holy ghost . if a prince have built a sumptuous pallace , and you will shew men a swine-stie , and say , [ this is the pallace that the prince hath bin so long a building ] were not this to abuse him by contempt ? if he build a navy , and you shew a man two or three pig-troughs and say , [ these are the kings ships ] would he not take it for a scorn ? take heed of such dealing with the holy ghost . remember what it is to believe in the name of the father , son , and holy ghost ; and remember that you were baptized into the name of the father , son , and holy ghost ? and do you not yet know why ? nor know the meaning of your baptismall covenant ? it is not only to believe that there are three persons in the trinity , but to consent to the relations and duty to them , in respect to their several relations and works ▪ if the father had not created you , how could you have been men ? the lord of nature must be acknowledged as the end and the governour of nature , and accordingly obeyed . and this is to believe and be baptized into the name of god the father . if the son had not redeemed you , you had bin as the divels were , forsaken and given over to dispaire . the purchaser , procurer , and author of grace , of pardon , and salvation must be acknoledged to be such , and himself and his salvation accordingly accepted , and his terms submitted to . and this is to believe in the name of the son , and in baptisme we make profession hereof . and certainly the work of the holy ghost is as necessary to your salvation . without the sanctifying work of the spirit , you could never be delivered from sin and satan , nor restored to gods image , and consepuently could never be the members of christ , nor have any saving benefit by his sufferings . would you not think him unworthy to live , that would reproach the fathers work of nature , and say that the whole creation is but some poor contemptible work ? and would you not think him unworthy the name of a christian that had contemptible thoughts of the sons redemption , as if we could be saved as well without a saviour , or as if it were but some poor and triviall commodity that christ had purchased us ? i know you would confess the mistery of that man , that believeth no better in the father , and the son. and how comes it to pass that you think not of your own misery , that believe no better in the holy ghost ? do not you debase the sanctifying office of the holy spirit , when you shew us your knowledg , and parts and outward duties and civility , and tell us that these are the work of sanctification ? what ? is sanctification but such a thing as this ? why ? holiliness is a new life and spirit in us : and these that you talk of are but a few flowers that are stickt upon a corps to keep it a while from stinking among men , till death convey it to a buriall in hell. o sirs , sanctification is another kind of matter , then the forsaking of some of your fouler vices , and speaking well of a godly life . it is not the patching up of the old man , but the creating of a new man. i give you warning therefore from god that you think not basely of the work of the holy ghost ; and that you think no more to be saved without the sanctifying work of the spirit , then without the redeeming work of the son , or creation , government , or love of the father . sanctification must turn the very bent and stream of heart and life to god , to christ , to heaven ; it must mortifie carnall self , and the world to you ; it must make you a people devoted , consecrated , and resigned up to god , with all that you have : it must make all sin odious to you , and make god the love and desire of your souls ; so that it must give you a new heart , a new end , a new master , a new law , and a new conversation . this is that noble heavenly work which the holy ghost hath vouchsafed to make the business of his office : to slight and despise this , is to slight and despise the holy ghost : to refuse this , is to refuse the holy ghost , and not to believe in him : to be without this work , is to be without the holy ghost : & if any man have not the spirit of christ , the same is none of his , rom. . . the holy catholick church , is composed of all through the world that have this work upon them , and therefore it is called holy. the communion of saints , is the blessed vitall fellowship of these sanctified ones : for these only is the resurrection unto blessedness , & the life everlasting with the lord of life : for all others is the resurrection of condemnation , & the everlasting punishment . but if the other two articles of our faith , have been so denied by the blind , it is less wonder if this be so . some hereticks denied god to be the creatour of the world ; and because they saw so much evill in the world , they said that it was made by devils or evill angels ( who indeed made the sin , but not the world , ) so dealt the jewes by the son , and the second article of our faith : the sacrifice of bulls and goats , and such beasts , was all the sacrifice for sin that they believed in . and thus deale the multitude of the ungodly by the spirit . indeed they know not themselves sufficiently to know the need and worth of sanctification . they are too whole to value the skill and care of christ or the holy ghost . the insensibility of spirituall death and misery , and thinking too lightly of originall corruption , and too well of our depraved nature , is both the cause of many of the heresies of the learned , and of the common contempt of christ , and the spirit and recovering grace , in all the unregenerate . for it is not possible that men should have any deeper sence of the need or worth of the remedy , then they have of the greatness of their sinne and misery . o sirs , did we not come upon this great disadvantage to you , that we speak to dead men , that have indeed a naturall life , which doth but take pleasure in their spirituall death ; how confidently should we expect to prevaile with you all . but while you think lightly of your disease , we can expect no better , but that you think as lightly of christ and holiness , and all the meanes that tend to your recovery , and think of the new man , as the poets fabled of the promethean race , that it grows out of the earth ( of your own poor , sorry purposes and performances ) like ordinary plants . truly sirs , i have led you even as farre as i can ; and what more to say to you , or what more to do for you to procure your conversion i do not know . if it had been in my power to have shewed you heaven and hell it self , that you might better have known the matters that we speak of , i think i should have done it . but god will not have men live by sense in this life , but by faith. if i could but help you all to such a knowledge and apprehension of these in visible things , as the worst of you shall have as soon as you are dead , then i should make but little doubt of your conversion and salvation . sure if you had but such a sight , the force of it would so work upon you , that before i went out of the congregation , you would all cry out that you are resolved to be new creatures . but though this be beyond my power , and though i cannot shew you your great and wonderfull things that every eye here must shortly see ; yet i come not to you without a glass of gods own making , and in that glass you may see them . there if you have but an eye of faith , you may see that god that you have so long offended , and that now so earnestly inviteth you to return : there you may see that crucified christ that hath opened you a way for repentance by his blood , and pleadeth that blood with you for the melting of your impenitent , obstinate hearts . there you may see the odious face of sinne , and the amiable face of holiness , which is the image of god : there you may see both heaven and hell for all that they are invisible ; and may know what will be , and that to all eternity , as well as what is . and will not such a sight in the glass of gods word , serve turn to move thee presently to give up the trade of sinning , and to resolve before thou stir for god ? i am now come to the end of this part of my work : if the reading of it have brought thee to the end of thy ungodly , careless life , it will be happy for thee , and i shall so far attain the end of my labour . i have purposely put this direction of the necessity of resolution in the last place , that i might leave upon thy spirit the reasons for resolution , that here i have laid down . and now i beseech thee reader whoever thou art ; with all the earnestness that i am able to use with thee , as ever thou wouldest scape the fruits of all thy sinne , as ever thou wouldest see the face of god with comfort , and have him thy reconciled father in christ ; as ever thou wouldest have a saving part in christ , and have him stand thy friend in thy extremities ; as ever thou wouldest have hope in thy death , and stand on the right hand , and be justified at judgment ; as ever thou wouldest scape the day of vengeance , prepared for the unconverted , and the endless misery that will fall upon all unsanctified souls , as sure as the heaven is over thy head : see that thou resolve and turn to god , and trifle with him no more . away with thy old transgressions ; away with thy careless , worldly life ; away with thy ungodly company ; and set thy selfe presently to seek after thy salvation with all thy heart , and mind , and might . i tell thee once more , that heaven and hell are not matters to be jested with ; nor to be carelesly thought of , or spoken of , or regarded . the god of heaven stands over thee now while thou art reading all these words , and he seeth thy heart whether thou art resolved to turn or not . shall he see thee read such urgent reasons , and yet wilt not resolve ? shall he see thee read these earnest requests , and yet not resolve ? what ? not to come home to thy god , to thy father , to thy saviour , to to thy self , after so long and wilfull sinning ? what ? not to accept of mercy , now it is even thrust into thy hands ; when thou hast neglected , and abused mercy so long . o let not the just and jealous god stand over thee , and see thee guilty of such wickedness ? if thou be a christian shew thy self a christian , and use thy belief , and come to god. if thou be a man , shew thy self a man , and use thy reason , and come away to god. i beseech thee read over and over again the reasons that i have here offered thee , and judge whether a reasonable man should resist them , and delay an hour to come in to god. i that am now writing these lines of exhortatation to thee , must shortly meet thee at the barre of christ. i do now adjure thee , and charge thee in the name of the living god , that thou do not thy self and me that wrong , as to make me lose this labour with thee , and that thou put me not to come in as a witness against thee , to thy coufusion and condemnation . resolve therefore presently in the strength of christ , and strik an unchangeable covenant with him : get thee to thy knees , and bewaile with tears thy former life , and deliver up thy self wholly now to christ ; and never break this covenant more . if thou lay by the book , and go away the same , and no perswasion will do any good upon thee , but unholy thou wilt still be , and sensual , and worldly still thou wilt be ; i call thy conscience to witness , that thou wast warned of the evill that is neer thee ; and conscience shall obey this call , and bear me witness whether thou wilt or not : and this book which thou hast read , which i intended for thy conversion and salvation , shall be a witness against thee : though age or fire consume the leaves and lines of it , yet god and conscience shall bring it to thy memory , and thou shalt then be the more confounded to think what reasons , and earnest perswasions thou didst reject in so plain , so great , and necessary a case . but if the holy ghost will now become thy tutor , and at once both put this book into thy hand , and his heavenly light into thy understanding , and his life into thy heart , and effectually perswade thee to resolve and turn , how happy wilt thou be to all eternity ? make no more words on it ; but answer my request , as thou wouldest do if thou wert in a burning fire , and i intreated thee to come out . thou hast long enough grieved christ and his spirit , and long enough grieved thy friends and teachers : resolve this hour , and rejoyce them that thou hast grieved ; and now grieve the devil , that thou hast hitherto rejoyced ; and hereafter grieve the wicked , and thy own deceitfull flesh , whose sinfull desires thou hast hitherto followed : and if thou also grieve thy self a little while , by that moderate sorrow that thy sinne hath made necessary for thee , it will be but a preparative to thy endless joyes , and the day is promised , and coming apace , when satan that thou turnost from , shall trouble thee no more , and god that thou turn●st to , shall wipe away all tears from thy eyes . and if the reading of this book , may be but a means of so blessed an end , as god shall have the glory ▪ so when christ cometh to be glorified in his saints , and adm●red in all them that do believe , ( thes . . ) both thou and i shall then partake of the communication of his glory ; if so be that i be sincere in writing , and thou and i sincere in obeying the doctrine of this book . amen . july . . finis . a sure guide to heaven, or, an earnest invitation to sinners to turn to god in order to their eternal salvation shewing the thoughtful sinner what he must do to be saved / by joseph alleine. alleine, joseph, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a sure guide to heaven, or, an earnest invitation to sinners to turn to god in order to their eternal salvation shewing the thoughtful sinner what he must do to be saved / by joseph alleine. alleine, joseph, - . [ ], p. printed for tho. parkhurst, london : . reproduction of original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng conversion -- early works to . salvation -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - tcp staff (michigan) sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion a sure guide to heaven : or an earnest invitation to sinners to turn to god , in order to their eternal salvation . shewing the thoughtful sinner what he must do to be saved . by ioseph alleine late minister of the gospel at taunton in somersetshire . john . . except a man be born again he cannot see the kingdom of god. london , printed for tho. parkhurst at the bible and three crowns , at the lower end of cheapside near mercers chappel . . to the reader that would be safe and happy . if it were only possible thou mayst live hereafter , and be called to account in another world for what thou dost in this , it would be thy wisdom to take the safest course , and not to run the constant hazard of being dragg'd by death to iudgment , before thou wert prepar'd to meet thy iudge . but another life , and a judgment to come , are more than possible ; there is an high probability , yea as great a certainty as can with reason he expected , that death will not put an end to thy being , that thou shalt live after the return of thy body to the earth , and that then thou shalt be tryed , and sentenced to such an happiness or misery , as will be incomparably greater than any thing , nay than all thou didst ever feel or see , hear of or imagine . these weighty truths are taught and establisht in some measure by the light of nature , but much more clearly and firmly by the oracles of god in the holy scriptures . besides what they say of the different states of separated souls , they plainly teach , and strongly assert , that god hath appointed a time in which he will judge the whole world by the mediator jesus christ ; that that great mediator who is god as well as man , will descend from heaven , attended by its glorious inhabitants , with triumphant acclamations to his royal throne ; that a mighty voice will cite all that ever dwelt on earth to make their personal appearance ; that that awakening and commanding summons shall be presently heard and obeyed by the dead , and they with the quick then remaining alive , shall all stand before the judgment seat ; that after a throughly searching and impartial tryal , which will reach mens several talents , trusts and opportunities of getting and doing good , and their most secret actions , words and thoughts , every one shall receive an unalterable sentence of absolution or condemnation ; and that then such as are approv'd and absolv'd , shall inherit an heavenly kingdom prepared for them from the foundation of the world , be like the angels their delightful companions , converse with their most amiable and loving saviour , beholding and partaking of his glory , yea resemble , see and enjoy god himself in compleated holiness , and everlasting bliss : and those on the other hand , that are reprobated and damn'd shall never be admitted into the regions of light , nor yet be favour'd with a glimpse thereof ; but suffer with devils in the blackness of darkness for ever , the perpetual gnawings of the worm that dieth not , and the extreme torments of unquenchable fire . seeing then these things cannot be denied , thou must be guilty of such woful abuses of reason as far exceed all the extravagancies of them that want it ; thou must be most grosly foolish , most unnaturally cruel to thine own soul , to thy whole self , if thou dost not earnestly desire to be one of those unto whom the lord shall say , come ye blessed , and not , depart ye cursed ; if thou dost not readily welcom , and diligently use any proper helps for the avoiding of the heaviest endless misery , and for the attaining of the purest , vastest , everlasting happiness . and such helps are now offered thee in this little book , which hath a taking tincture of the excellent author's flaming love to god , and useful charity to the souls of men ; and now it is in thine hand , let me tell thee , it cannot be refus'd the reading , or rea● without doing what it so plainly teacheth and affectionately urgeth , but at thy greatest peril . if thou wilt not be at a small expence of time and pains to read it over , if after the neglect of so many means of instruction this also be rejected , how justly mayst thou be destroyed for lack of knowledge ? how soon may the things which belong unto thy peace be hid from thine eyes ? a continued wilful want of understanding is large ground for fear , lest he that made thee should not have mercy on thee , and he that form'd and redeem'd thee should shew thee no favour : if thou readest , but dost not practise what scripture and reason so pathetically plead for , the increase of thy knowledge will increase thy sorrow , because it will aggravate thy sin ; for to him that knows his lords will , how and why to do good , and doth it not but the forbidden evil , to him 't is heinous , inexcusable sin , for which he is liable to be beaten with many stripes , in constant dreadful danger of severer punishment . i hope therefore thou wilt peruse so short a discourse , and art not unwilling to do it in such a manner as to grow acquainted with , and be perswaded to thy great duty , and which is inseparable from it , thy greatest advantage ; and that thou may'st not fail thereof , is the design of the following directions . . pray in the name of christ as thou art and shalt be enabled , for the more effectual assistances of the holy spirit . such is the corruption of our nature , that it utterly disables to make a saving use of outward means without inward aids . unless the spirit by his powerful operations work thee into a serious teachable temper , set home the attempts of gods messengers , and give them an efficacy far beyond their own , the most concerning truths and weightiest arguments can never be so represented and inforc'd , as to overcome thy sensual , worldly inclinations , rescue thee from the dominion of sin and satan , and bring thee back to god. thou must therefore pray , and that with becoming apprehensions of the great god , due regard to the gracious mediator , deep shame and sorrow for the ●ins thou confessest , ardent desires of all the grace thou beggest , and faithful improvements of such measures as thou hast already received . and if thou thus askest , with fervent importunity and persevering constancy , thou wilt undoubtedly find that god bade thee not to seek his face in vain . as our lord warrants us to argue , luke ii. if a man will not deny a friend what he is importunate for , and if a father will grant his son what he asks and wants , much more will thy heavenly father give thee the holy spirit for all needful purposes , to produce all those effects in thee , that are truly necessary for thine eternal salvation . . consider seriously what thou readest , and work it on thy soul as far as thou art concern'd therein . medicines for the body will operate though they are not thought of ; but spiritual remedies for the mind require its co-operation with them ; the clearest explications , fullest proofs and strongest motives about matters of nearest and greatest concernment will not do the soul any good , unless by thinking it apply them , and extract their vertue ; nor will the spirit heal its lamentable diseases , if his influences be not answer'd with suitable endeavours . work then as he works in and with thee ; take into most serious consideration whatever is apt to promote thy recovery ; lay those things closest to heart which are likeliest to cure the hardness thereof ; inculcate and urge them , and withal cry mightily unto him , who is able , and no less willing to help thee , till thou feelest his gentle force , and comest to a conquering resolution , that thou must and wilt do as thou art advis'd , till thou dost not only assent to the course propos'd as fit to be taken , but art steadily determin'd , that it is best for thee , that it is absolutely necessary , and must effectually be prosecuted ; that by the grace of god thou wilt thoroughly change thy heart and life , and so escape from the greatest evil , and make sure of the chiefest good . . when thou hast seriously consider'd and resolv'd , proceed presently to practise , with all thy might , and without the least delay . 't is commonly a work of some time to alter the temper of the soul , and change the course of the life ; and according to god's usual methods , the longer thou hast been accustom'd to do evil , the more time and pains will be requisite , to break the force of stubborn lusts , to weaken and subdue vitious habits , and to gain those of grace and goodness , to travel back the way thou hast gone wrong , and to get out of it into the path of life . 't is well then if there be days enough before thee to do the one thing needful , to be sure thou art not certain of an hour to spare , the loss of so small a part may prove the loss of all . besides , if thou putt'st off thy reformation though but for a little while , 't is a sign thou dost not really intend it at all , for thou purposest against conviction to add sin to sin at present , and how can that consist with an hearty design of growing good afterward ? delude not therefore thy self with such a desperate cheat , but imitate the royal ps●lmist , when thou hast thought on thy ways turn thy feet unto gods testimonies ; make haste and delay not to keep his commandments . . remember that conversion unto god is but the beginning of thy duty , that thou must afterward obey him all the days of thy life , and that there is no other way to preserve an interest in his favour , and a right to the great expressions thereof . they are the largest and the last discoveries of divine grace , that teach thee to deny ungodliness and worldly lusts , to live soberly , righteously and godly in this present world , and so doing to look for the blessed object of thy hope ; they plainly enough warn thee against drawing back unto perdition ; they threaten a final rejection if thou deniest thy saviour in words or works , and they oft direct and command thee to seek for glory and honour , and immortality , by patient continuance in well-doing ; to be faith ful unto death whatever it cost thee , that thy lord may give thee a crown of life : these may seem hard sayings , but they contain nothing like a reasonable discouragement . there 's misery more than enough in hell to necessitate a prevention by any temporary labours , wants and suff●rings , and an abundantly sufficient happiness in heaven to encourage a stedfast perseverance in the work of the lord , though it were more harsh and grievous than sinners imagine . and even at present , religion is not without a reward , yea thou wilt find it , if thou triest as thou shouldst , a reward to it self , when the main difficulties at first are over , thy duty will grow daily easier , it will have many pleasures mixed with it , and become at length it self the greatest . it will not abridge thy appetites of any desirable gratifications , but give them a new delicious relish of the fountain from which they flow . instead of the girds and twinges of a bad conscience , and dread of an after-reckoning , 't will settle peace within , and fill thee with comfortable reflections and joyful hopes ; and a loving , thankful , praising obedience will by degrees become thy sweetest employment . therein thou may'st draw still nearer to god , delight thy self in , and receive from him the desires of thine heart , thou may'st walk always in the light of his countenance , and feed on his loving kindness , which is better than life . in short , before thou ascendest to heaven thou may'st be in an heaven on earth , and find by happy experience , that the way to have all thou canst wish hereafter , is to be and do what is best for thy self here . useful questions , whereby a christian may every day examine himself . psal. . . commune with your heart upon your beds . every evening before you sleep ( unless you find some other time of the day more for your advantage in this work ) sequester your self from the world , and having set your heart in the presence of the lord , charge it before god to answer to these interrogatories . for your duties . q. . did not god find me on my bed , when he looked for me on my knees ? job . . psal. . . q. . have not i prayed to no purpose , or suffered wandring thoughts to eat out my duties ? mat. . , . jer. . . q. . have not i neglected or been very overly in the reading gods holy word ? deut. . . josh. . , . q. . have i digested the sermon i heard last ? have i repeated it over , and prayed it over ? luke . , . psal. . . and . , , . q. . was there not more of custom and fashion in my family-duties than of conscience ? psal. . . jer . . q. . where in have i denied my self this day for god ? luke . . q. . have i redeemed my time from too long or needless visits ; idle imaginations , fruitless discourse , unnecessary sleep , more than needs of the world ? eph. . . col. . . q. . have i done any thing more than ordinary for the church of god , in this time extraordinary ? cor. . . isa. . . q. . have i look care of my company ? prov. . . psal. . . q. . have not ineglected or done something against the duties of my relations , as a master , servant , husband , wife , parent , child , &c. eph. . . to chap. . v. . col. . . to the . v. . for your sins . q. . doth not sin sit light ? psal. . . rom. . . q. . am i a mourner for the sins of the land ? ezek. . . jer. . , , . q. . do i live in nothing that i know or fear to be a sin ? psal. . , . for your heart . q. . have i been much in holy ejaculations ? neh. . , . q. . hath not god been out of mind : heaven out of sight ? psal. . jer. . . col. . , . q. . have i been often looking into mine own heart , and made conscience even of vain thoughts ? prov. . . psal. . . q. . have not i● given way to the workings of pride , or passion ? chron. . . james . , , . for your tongue . q. . have i bridled my tongue , and forced it in ? jam. . . jam. . , , , psal. . . q. . have i spoken evil of no man ? tit. . . jam. . . q. . hath the law of the lord been in my mouth as i sate in my house , went by the way , was lying down , and rising up ? deut. . , . q. . is there no company i come into , but i have dropped something of god , and left some good savour behind ? col. . . eph. . . for your table . q. . did not i sit down with no higher end than a beast , meerly to please my appetite ? did i eat and drink to the glory of god ? cor. . . q. . was not my appetite too hard for me ? jude . pet. . . q. . did not i arise from the table without dropping any thing of god there ? luke . , &c. luke . , &c. john . q. . did not i mock god , when i pretended to crave a blessing , and return thanks ? acts . , . mat. . . col. . , . for your calling . q. . have i been diligent in the duties of my calling ? eccles. . cor. . , , . q. . have i defrauded no man ? thes. . . cor. . . q. . have i dropped never a lye in my shop , or trade ? prov. . . eph. . . q. . did not i ra●hly make , nor falsly break some promise ? psal. . . josh. . v. , &c. psal. . . an addition of some brief directions for the morning . d. . if through necessity or carelessness you have omitted the reading and weighing of these questions in the evening , be sure to do it now . d. . ask your self , what sin have i committed ? what duty have i omitted ? against which of these rules have i offended in the day foregoing ? and renew your repentance , and double your watch . d. . examine whether god were last in your thoughts when you went to sleep ; and first , when you awoke . d. . enquire whether your care of your heart and ways doth increase upon your constant using of this course for self-examination ; or whether it doth abate , and you grow more remiss . d. . impose a task of some good meditation upon your selves while you are making ready , either to go over these rules in your thoughts , or the heads of the sermon you heard last , or the holy meditations for the purpose in the practice of piety , or scudder's daily walk . d. . set your ends right for all that day . d. . set your watch , especially against those sins and temptations that you are like to be most incident to that day . the contents . i. what conversion is not , and correcting some mistakes about it . ii. what conversion is , and wherein it consists . iii. the necessity of conversion . iv. the marks of the unconverted . v. the miseries of the unconverted . vi. directions for conversion . vii . motives to conversion . viii . conclusion . ix . counsel for personal and family-godliness . this same book is printed in large octavo of a bigger print for ease of antient persons . whereunto are annexed diverse practical cases of conscience judiciously resolved . printed for tho. parkhurst , &c. an earnest invitation to sinners to turn to god in order to their eternal salvation . dearly beloved , and longed for , i gladly acknowledge my self a debter to you all , and am concerned , as i would be found a good steward to the houshold of god , to give to every one his portion . but the physician is most solicitous for those patients , whose case is most doubtful and hazardous , and the father's bowels are especially turned towards his dying child . the numbers of the unconverted souls among you , call for my most earnest compassions and hasty diligence to pluck them out of the burning , iude . and therefore to these first i shall apply my self in these lines . but whence shall i fetch my arguments , or how shall i choose my words ? lord , wherewith shall i woo them ? wherewith shall i win them ? oh that i could but tell ! i would write unto them in tears , would weep out every argument , i would empty my veins for ink , i would petition them on my knees , verily ( were i able ) i would . o how thankful i would be , if they would be prevailed with to repent and turn . how long have i travelled in birth with you ? how frequently have i made suit to you ? how often would i have gathered you ? how instant have i been with you ? this is that i have prayed for , and studied for , for many years , that i might bring you to god : oh that i might but do it ! will you yet be intreated ? oh what a happy man might you make me , if you would but hearken to me , and suffer me to carry you over to jesus christ ! but , lord , how insufficient am i for this work ! i have been many a year wooing for thee , but the damsel would not go with me . lord , what a task hast thou set me to do ! alas , wherewith shall i pierce the scales of leviathan , or make the heart to feel that is hard as a stone ; hard as a piece of the nether milstone ! shall i go and lay my mouth to the grave , and look when the dead will obey me and come forth ? shall i make an oration to the rocks ? or declaim to the mountains , and think to move them with arguments ? shall i give the blind to see ? from the beginning of the world was it not heard that a man opened the eyes of the blind ; but thou , o lord , canst pierce the scales and prick the heart of the sinner . i can but shoot at rovers , and draw the bow at a venture , and do thou direct the arrow between the joynts of the harness , and kill the sin , and save the soul of a sinner , that casts his eyes into these labours . but i must apply my self to you , to whom i am sent : yet i am at a great loss . would to god i knew how to go to work with you ! would i stick at the pains ? god knoweth you your selves are my witnesses , how i have followed you in private , as well as in publick , and have brought the gospel to your doors , testifying to you the necessity of the new birth , and persuading you to look in time after a sound and thorough change . beloved , i have not acted a part among you , to serve my own advantage : your gospel is not yea● and nay . have you not heard the same truths , from the pulpit , by publick labours , and by private letters , by personal instructions ? brethren , i am of the same mind as ever , that holiness is the best choice , that there is no entring into heaven , but by the streight passages of the second birth , that without holiness you shall never see god , heb. . . ah my beloved ! refresh my bowels in the lord. if there be any consolation in christ , any comfort of love , any fellowship of the spirit , any bowels and mercies , fulfil you my joy . now give your selves unto the lord , cor. . . now set your selves to seek him . now set up the lord jesus in your heares , and set him up in your houses : now come in and kiss the son , psal. . . and embrace the tenders of mercy . touch his scepter and live ; why will you die ? i beg not for my self ; but fain i would have you happy : this is the prize i run for , and the white i aim at . my soul's desire and prayer for you is , that you may be saved , rom. . . the famous lycurgus , having instituted most strict and wholesom laws for his people , told them he was necessitated to go a journey from them● and got them to bind themselves in an oath , that his laws should be observed till his return . this done , he went into a voluntary banishment , and never returned more , that they might , by vertue of their oath , be engaged to the perpetual observing of his laws . methinks i should be glad of the hard conditions which he endured ( though i love you tenderly ) so i might but hereby engage you throughly to the lord jesus christ. dearly beloved , would you rejoyce the heart of your minister ? why then , embrace the counsels of the lord by me : forgo your sins : set to prayer : up with the worship of god in your families : keep at a distance from the corruptions of the times . what greater joy to a minister , than to hear of souls born unto christ by him , and that his children walk in the truth ? iohn . brethren , i beseech you suffer friendly plainness and freedom with you in your deepest concernments . i am not playing the orator , to make a learned speech to you , nor dressing my dish with eloquence , wherewith to please you . these lines are upon a weighty errand indeed , viz. to convince , and convert , and to save you . i am not baiting my hook with rhetorick , nor fishing for your applause , but for your souls . my work is not to please you , but to save you ; nor is my business with your fancies , but your hearts . if i have not your hearts , i have nothing . if i were to please your ears , i could sing another song . if i were to preach my self , i would steer another course ; i could then tell you a smoother tale : i would make you pillows , and speak you peace ; for how can ahab love this micaiah that always prophesies evil concerning him ? kings . . but how much better are the wounds of a friend , than the fair speeches of the harlot , who flattereth with her lips , till the dart strike through the liver , and hunteth for the precious life ? prov. . , , . and prov. . . if i were to quiet a crying infant , i might sing him to a pleasant mood , and rock him asleep . but when the child is fallen into the fire , the parent takes another course ; he will not go to still him with a song or trifle . i know if we speed not with you , you are lost . if we cannot get your consent to arise , and come away , you perish for ever . no conversion , and no salvation : i must get your good will , or leave you miserable . but here the difficulty of my work again recurs upon me . lord choose my stones out of the rocks , sam. . , . i come in the name of the lord of hosts , the god of the armies of israel . i come forth like the stripling goliah , to wrestle , not with flesh and blood , but with principalities and powers , and the rulers of the darkness of this world , eph. . . this day let the lord smite the philistine , and spoil the strong man of his armour and give me to fetch off the captives out of his hand . lord choose my words , choose my weapons for me , and when i put my hand into the bag , and take thence a stone , and sling it , do thou carry it to the mark and make it sink , not into the forehead , sam. . . but the heart of the unconverted sinner , and smite him to the ground , with saul in his so happy fall , acts . . thou hast sent me , as abraham did eliezer , to take a wife unto my master thy son , gen. . . but my discouraged soul is ready to fear the woman will not be willing to follow me . o lord god of my master , i pray thee send me good speed this day , and shew kindness to my master , and send thine angel before me , and prosper my way , that i may take a wife unto thy son , gen. . . that as the servant rested not till he had brought isaac and rebekah together , so i may be successful to bring christ and the souls of my people together , before we part . but i turn me unto you . some of you do not know what i mean by conversion , and in vain shall i persuade you to that which you do not understand , and therefore for your sakes , i shall shew what this conversion is . others do cherish secret hopes of mercy , though they continue as they be ; and for them i must shew the necessity of conversion . others are like to harden themselves with a vain conceit , that they are converted already , unto them i must shew the marks of the unconverted . others because they feel no harm , fear none , and so sleep upon the top of the mast ; to them i shall shew the misery of the unconverted . others sit still , because they see not their way out ; to them i shall shew the means of conversion . and finally for the quickening of all , i shall close with the motives of conversion . chap i. shewing the negative , what conversion is not , and correcting some mistakes about it . let the blind samaritans worship they know not what , ioh. . . let the heathen athenians superscribe their altar unto the unknown god , acts . . let the guileful papists commend the mother of destruction , hos. . . for the mother of devotion : they that know mans constitution , and the nature of the reasonable souls● operation , cannot but know , that the understanding having the empire in the soul , he that will go rationally to work , must labour to let in the light here . ignoranti● non est consensus . and therefore that you may not mistake me , i shall shew you what i mean by the conversion i pers●●de you to endeavour after . it is storied , that when iupiter let down the golden chaplets from heaven , all of them but one were stolen : whereupon ( lest they should lose a relique of so great esteem ) they made five others so like it that if any were so wickedly minded , as to steal that also , they should not be able to discern which was it . and truly my bel●ved the devil hath made many counterfeits of this conversion ; and cheats one with this , and another with that ; and such a craft and artifice he hath , in this mystery of deceits ; ( that if it were possible ) he would deceive the very elect. now that i may cure the damnable mistakes of some , who think they are converted when they are not , as well as remove the troubles , and fears of others , that think they are not converted when they are ; i shall shew you the nature of conversion , both negatively , or what it is not ; and positively what it is . we will begin with the negative . . it is not the ta●ing on us the profession of christianity . doubtless christianity is more than a name . if we will hear paul , it lies not in word , but in power● cor. . . if to cease to be jews and pagans , and to p●t on the christian profession had been true conversion● ( as this is all , that some would have to be understood by it ) who better christians than they of sardis and laodicea ? these were all christians by profession , and had a name to live , but because they had but a name , are condemned by christ , and threatned to be spewed out , rev. . . . are there not many that name the name of the lord jesus , that yet depart not from iniquity ? tim. . . and profess they know god , but in works deny him ? tit. . . and will god receive these for true converts , because turned to the christian religion ? what , converts from sin , when yet they do live in sin ? 't is a visible contradiction . surely if the lamp of profession would have served the turn , the foolish virgins had never been shut out , mat. . , . we find not only professors but preachers of christ , and wonder-workers turned off , because evil workers , mat. . , . . it is not the being washed in the laver of regeneration , or putting on the badge of christ in baptism . many take the press-money , and wear the livery of christ , that yet never stand to their colours , nor follow their leader . ananias and saphira , and magus were baptized as well as the rest . how fondly do many mistake here , deceiving , and being deceived ! dreaming that effectual grace is necessarily tied to the external administration of baptism ( which what is it , but to revive the popish tenent , of the sacraments working grace , ex opere operato ? ) and so every infant should be regenerated not only ( sacramento tenus ) sacramentally , but really and properly . hence men do fancy , that being regenerated already , when baptized , they need no further work . but if this were so , then all that were baptized ( in their infancy ) must necessarily be saved : because the promise of pardon and salvation is made to conversion and regeneration . acts . . pet. . . mat. . . our calling , sanctification , ( as to the beginnings of it ) on conversion ( which are but the same thing , under different conceptions and expressions ) is but a middle link in the golden chain , fastned to election at the one end , and glorification at the other , rom. . . thes. . . pet. . . the silver cord may not be broken , nor the connexion between sanctification and salvation , between grace and glory , impiously violated , mat. . . if we were indeed begotten again , it is to an inheritance incorruptible reserved in heaven for us , and the divine power is engaged to keep us for it , pet. . . and if the very regenerate may perish at last in their sins , we will no more say , that he that is born of god , his seed remaineth in him , and that he cannot sin , ioh. . . i. e. unto death , nor that it is impossible to deceive the very elect , mat. . . and indeed were this true , then we need look no farther to see our names written in heaven , than only to search the register , and see whether we were baptized : then i would keep the certificate of my baptism , as my fairest evidence for heaven , and should come by assurance of my gracious state , with a wet finger ; then men should do well to carry but a certificate of their baptism under the registers hand , when they died ( as the philosopher would be buried with the bishops bond in his hand which he had given him for receiving his alms in another world , ) and upon sight of this , there were no doubt of their admission into heaven . in short , if there be no more necessary to conversion or regeneration , than to be turned to the christian religion , or to be baptized in infancy , this will flie directly in the face of that scripture , mat. . . as well as multitudes of others . for first we will then no more say , strait is the gate and narrow is the way ; for if all that are baptized , and of true religion are saved , the door is become heavenly wide , and we will henceforth say , wide is the gate , and broad is the way that leadeth unto life ; for if this be true , whole parishes , yea whole countries , and whole kingdoms may go in a breast , and we will no more teach , that the righteous is scarcely saved , or that there is need of such a stir in taking the kingdom of heaven by violence , and striving to enter in . surely if the way be so easie as many make it , that there is little more necessary , than to be regenerated in our baptism , and cry god mercy , and be absolved by the minister at our end ; 't is more ado than needs to put our selves to such running , and seeking , and knocking , and fighting , and wrestling , as the word requires as necessary to salvation . secondly , if this be true , we will no more say , few there be that find it ; yea we will rather say , few there be that miss it : we will no more say , that of the many that are called , but few are chosen , mat. . . and that even of the professing israel , but a remnant shall be saved , rom. . . if this doctrine be true , we will not say any more with the disciples , who then shall be saved ? but rather who then shall not be saved ? then if a man be called a brother , ( that is a christian ) and be baptized , though he be a fornicator , or a ●ailer , or covetous , or a drunkard , yet he shall inherit the kingdom of god , cor. . . cor. . , . but the arminian will reply ; such as these though they did receive regenerating grace in baptism , are since fallen away , and must be renewed again , or else they cannot be saved . i answer , . that there is an infallible connexion between regeneration and salvation , as we have already shewed , and i itch to be farther evidencing but that 't is against designed brevity . . then men must be born again , which carrys a great deal of absurdity in its very face . and why may not men be twice born in nature , as well as in grace ? why not as great an absurdity to be twice regenerated as to be twice generated ? but . and above all , this grants however the thing i contend for , that what ever men do , or pretend to receive in baptism , if they be sound afterwards to be grosly ignorant , or profane , or formal , without the power of godliness , they must be born again , or else be shut out of the ki●gdom of god. so then they must have more to plead for themselves , than their baptismal regeneration . well , in this you see all are agreed , that be it more or less that is received in baptism , if ( when men come to years ) they are evidently unsanctified , they must be renewed again by a through and powerful change , or else they cannot escape the damnation of hell. friends and brethren be not deceived god is not mocked ; gal. . . whether it be your baptism , or what ever else that you pretend , i tell you from the living god , that if any of you be a prayerless person , ioh. . . or unclean , or malicious , or covetous , or riotous , or a scoffer , or a lover of evil company , prov. . . in a word , if you are not holy , strict and self-denying christians , heb. . . mat. . . you cannot be saved , except you be transformed by a further work upon you , and renewed again by repentance . thus i have shewed , that it is not enough to evidence a man to be regenerate , that he hath been baptized , effectual grace not necessarily accompanying baptism , as some have vainly asserted . but i must answer one objection before i pass . object . the sacraments do certainly attain their ends , where man doth not ponere obi●em , or lay some obstruction , which infants do not . sol. i answer , it is not the end of baptism to regenerate , . because then there would be no reason , why it should be confined only to the seed of believers , for both the law of god and the nature of charity , requires us to use the means of conversion for all , as far as we can have opportunity . were this true , no such charity as to catch the children of turks and heathens , and baptize them , and dispatch them to heaven out of hand ; like the bloody wretches , that made the poor protestants ( to save their lives ) to swear they would come to mass , and that they would never depart from it , and then put them forthwith to death , saying , they would hang them while in a good mind . . because it presupposeth regeneration , and therefore cannot be intended to confer it . in all the express instances in scripture , we find that baptism doth suppose their repenting , believing , receiving the holy ghost , acts . . acts. . . acts. . . mark . . and to imagine , that baptism was instituted for an end of which not one of the first subjects was capable ( for they were all adult persons and supposed to have faith and repentance according as they professed , and their children were not baptized till after them , in their right , ) were no little absurdity . were this doctrine true , baptism would make disciples , but we find it doth bespeak them such before-hand , mat. . . . because baptism , being but a seal of the covenant cannot convey the benefits , but according to the tenour of the covenant , to which it is set . now the covenant is conditional , therefore the seal conveys conditionally . the covenant requires faith and repentance , as the condition of the grand benefits , pardon , and life , acts . . acts . . and what the covenant doth not convey but upon these conditions , the seal cannot . so that baptism doth presuppose faith and repentance in the subject , without which it neither doth , nor can convey the saving benefits ; otherwise the seal should convey contrary to the tenour of the covenant to which it is affixed . . it lies not in a moral righteousness . this exceeds not the righteousness of the scribes and pharisees , and therefore cannot bring us to the kingdom of god , mat. . . paul , while unconverted touching the righteousness which is in the law blameless , phil. . . none could say black is thine eye . the self-justiciary could say , i am no extortioner , adulterer , unjust , &c. luke . . thou must have something more than all this to shew , or else ( however thou mayest justifie thy self ) god will condemn thee . i condemn not morality , but warn you not to rest here . piety includes morality , as christianity doth humanity , and grace reason . but we must not divide the tables . . it consists not in an external conformity to the rules of piety 't is too manifest , men may have a form of godliness , without the power , tim. . . men may pray long , mat. . . and fast often , luke . . and heav gladly , mark . . and be very forward in the service of god , though costly and expensive , isa. . . and yet be strangers to conversion . they must have more to plead for themselves , than that they keep their church , and give alms , and make use of prayer to prove themselves sound converts . no outward service but an hypocrite may do it ; even to the giving all his goods to the poor , and his members to the fire , cor. . . . it lies not in the chaining up of corruption , by education , humane laws , or the force of incumbent affliction . 't is too common and easie , to mistake education for grace ; but if this were enough , who a better man than iehoash : while iehojadah his uncle lived he was very forward in gods service , and calls upon him to repair the house of the lord , kings . , . but here was nothing more than good education all this while : for when his good tutor was taken out of the way , he appears to have been but a wolf chained up ; and falls on to idolatry . . in short , it consists only in illumination , or conviction , in a superficial change , or partial reformation . an apostate may be a man enlightned , heb. . . and a felix tremble under convictions , acts . . and a herod amend many things , mar. . . 't is one thing to have sin alarm'd only by convictions , and another to have it captivated and crucified by converting grace . many because they have been troubled in conscience for their sins , think well of their case ; miserably mistaking conviction for conversion . with these cain might have passed for a convert , who ran up and down the world , like a man distracted under the rage of a guilty conscience , till with building and business he had worn it away , gen. . , . others think , that because they have given , off their riotous courses , and are broken off from evil company , or some particular lust , and reduced to sobriety and civility , they are now no other than real converts , forgetting that there is a vast difference between being sanctified , and civilized : and that many seek to enter into the kingdom of heaven , luke . . and are not far from it , mark. . . and arrive to the almost of christianity , acts . . and yet fall short at last . while conscience holds the whip over them , many will pray , hear , read , and forbear their delightful sins : but no sooner is this lyon asleep , but they are at their vomit again . who more religious than the iews , when gods hand was upon them ? psal. . , . but no sooner was the affiction over , but they forgot god , and shewed their religion to be a fit , ver . , . thou mayst have disgorged a troublesome fin , that will not sit in thy stomach , and have escaped those gross pollutions of the world , and yet not have changed thy swinish nature all the while , pet. , . . you may cast the lead out of the rude mass , into the more comely proportion of a plant , and then into the shape of a beast , and thence into the form and features of a man ; but all the while it is but lead still . so a man may pass thro' divers transmutations , from ignorance to knowledge , from profaneness to civility , thence to a form of religion ; and all this while he is but carnal and unregenerate , while his nature remains unchanged . application . hear then o sinners , hear as you would live ; so come and ●ear ; isa. . . why would you so wilfully deceive your selves , or build your hopes upon the sand ? i know he shall find hard work of it that goes to pluck away your hopes . it cannot but be ungrateful to you , and truly it is not pleasing to me . i set about it as a surgeon , when to cut off a putrified member from his well beloved friend ; which of force he must do , but with an aking heart , a pitiful eye , a trembling hand . but understand me , brethren , i am only taking down the ruinous house , ( which will otherwise speedily fall of it self , and bury you in the rubbish ) that i may build fair , and strong , and firm for ever . the hope of the wicked shall perish , if god be true of his word prov. . . and wert not thou better , o sinner , to let the word convince thee now in time , and let go thy false and self-deluding hopes , than to have death too late to open thine eyes , and find thy self in hell , before thou art aware ? i should be a false and faithless shepherd , if i should not tell you , that you who have built your hopes upon no better grounds , than these forementioned , are yet in your sins . let your conscience speak ? what is it , that you have to plead for your selves ? is it that you wear christ's livery ? that you bear his name ? that you are of the visible church ? that you have knowledge in the points of religion ? are civilized , perform religious duties , are just in your dealings ; have been troubled in conscience for your sins ? i tell you from the lord , these pleas will never be accepted at god's bar. all this , though good in it self , will not prove you converted , and so will not suffice to your salvation . oh look about you , and bethink your selves of turning speedily and soundly . set to praying , and to reading , and studying your own hearts ; rest not , till god hath made thorough work with you ; for you must be other men , or else you are lost men . but if these be short of conversion , what shall i say of the profane sinner ? it may be , he will scarce cast his eyes , or lend his fars to this discourse . but if there be any such reading , or within hearing , he must know from the lord that made him , that he is far from the kingdom of god. may a man be civilized and not converted ; where then shall the drunkard , and glutton appear ? may a man keep company with the wise virgins , and yet be shut out ? shall not a companion of fools much more be destroyed ? prov. . . may a man be true and just in his dealing , and yet not be justified of god ? what then will become of thee , o wretched man , whose conscience tells thee thou art false in thy trade , and false of thy word , and makest thy advantage by a lying tongue ? if men may be enlightned , and brought to the performance of holy duties , and yet go down to perdition , for resting in them , and sitting down on this side of conversion ; what will become of you , o miserable families , that live as without god in the world ? and of you , o wretched sinners , with whom god is scarce in all your thoughts : that are so ignorant , that you cannot , or so careless , that you will not pray ? o repent and be converted ? break off your sins by righteousness ; away to christ for pardoning and renewing grace : give up your selves to him , to walk with him in holiness , or else you shall never see god. oh that you would take the warnings of god! in his name i once more admonish you . turn you at my reproof , prov. . . forsake the foolish , and live , prov. . . be sober , righteous , godly , tit. . . wash your hands you sinners , purifie your hearts ye double minded , iames . . cease to do evil , learn to do well , isa. . , . but if you will on , you must die , ezek. . . chap. ii. shewing positively what conversion is . i may not leave you with your eyes half open , as he that saw men as trees walking , mark . . the word is profitable for doctrine , as well as reproof ; tim. . . and therefore having thus far conducted you by the shelves and rocks of so many dangerous mistakes , i would guide you at length into the harbour of truth . conversion then ( in short ) lies , in the thorow change both of the heart , and life . i shall briefly describe it in its nature and causes . . the author , it is the spirit of god ; and therefore it is called the sanctification of the spirit ; . thes. . . and the renewing of the holy ghost , tit. . . yet not excluding the other persons in the trinity : for the apostle ●eacheth us , to bless the father of our lord jesus christ , for that he hath begotten us again ; pet. . . and christ is said to give repentance to israel ; acts . . and is called the everlasting father , isa. . . and we his seed , and the children which god hath given him , heb , . . isa. . . o blessed birth ! seven cities contended for the birth of homer : but the whole trinity fathers the new creature . yet is this work principally ascribed to the holy ghost , and so we are said to be born of the spirit , iob. . . so then it is a work above man's power . we are born , not of the will of the flesh , nor of the will of man ; but of god , iohn . . . never think thou canst convert thy self . if ever thou wouldst be saveingly converted , thou must despair of doing it in thine own strength , ier. . . it is a resurrection from the dead , rev. . . eph. . . a new creation , gal. . . eph. . . a work of absolute omnipotency , eph. . . are these out of the reach of humane power ? if thou hast no more than thou hadst by thy first birth , a good nature , a meek and chast temper , &c. thou art a very stranger to true conversion . this is a supernatural work . . the moving cause is internal , or external . the internal mover is only free grace . not by works of righteousness which we have done : but of his own mercy he saved us — by the renewing of the holy ghost , tit. . . of his own will begat he us , iam. . we are chosen and called unto sanctification , not for it , eph. . . god finds nothing in a man to turn his heart , but to turn his stomach : enough to provoke his loathing , nothing to provoke his love . look back upon thy self , o christian : take up thy verminous rags : look upon thy self in thy blood , ez. . . o reflect upon thy swinish nature , thy filthy swill , thy once beloved mire , pet. . canst thou think without loathing of thy trough and draugh ? open thy sepulchre , mat. . . art thou struck almost dead with the hellish damp ? behold thy putrid soul , thy loathsome members . o stench unsufferable , if thou dost but sense thy own putrifaction ! psal. . . behold thy ghastly visage , they crawling iusts , thy slime and corruption . do not thine own cloaths abhor thee ? iob . . how then should holiness and purity love thee ? be astonished o heavens at this , be moved o earth , ier. . . who but must needs cry , grace ! grace ! zech. . . hear and blush you children of the most high ; o you unthankful generation ! that free grace is no more in your mouths , in your thoughts ; no more adored , admired , commended by such as you . one would think you should be nothing but praising and admiring god , whatever you are . how can you make a shift to forget such grace , or to pass it over with a slight and seldom mention ; what but free grace should move god to love you , unless enmity could do it , or deformity could do it , unless vomit or rottenness could do it ? how affectionately doth peter lift up his hands ? blessed be the god and father of our lord iesus christ , who of his abundant mercy hath begotten us again . pet. . . how feelingly doth paul magnifie the free mercy of god in it ? god who is rich in mercy for his great love wherewith he loved us ; hath quickened us together with christ ; by grace ye are sa●ed , eph. . , . the external mover is the merit and intercession of the blessed iesus . he hath obtained gifts for the rebellious , psal. . . and through him it is , that god worketh in us , what is well pleasing in his sight , heb. . . through him are all spiritual blessings , bestowed upon us in heavenly things , eph. . . he interceedeth for the elect , that believe not , iohn . . every convert is the fruit of his travel , isa. . . o never was infant born into the world with that difficulty , that christ endured for us . how emphatically he groaneth in his travel ; all the pains that he suffered on his cross they were our birth pains , acts . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the pulls and throws that christ endured for us . he is made sanctification to us , cor. . he sanctified himself ( that is , set apart himself as a sacrifice ) that we may be sanctified , iohn . . we are sanctified through the offering of his body once for all , heb. . . 't is nothing then without his own bowels , but the merit and intercession of christ , that prevails with god to bestow on us converting grace . if thou art a new creature , thou knowest to whom thou owest it , to christ's pangs and prayers . hence the natural affection of a believer to christ. the foal doth not more naturally run after the dam , nor the suckling to the dugs , than a believer to jesus christ. and whither else shouldst thou go ? if any in the world can shew that for thy heart that christ can , let them carry it . doth satan put in , doth the world court thee ? doth sin sue for thy heart ? why , were these crucified for thee ? cor. . . o christian , love and serve the lord whilst thou hast a being . do not even the publicans love those that love them ? and shew kindness to them that are kind to them ? mat. . , . . the instrument is either personal , or real . the personal is the ministry . i have begotten you to christ through the gospel , cor. . . christ's ministers are they that are sent to open mens eyes , and to turn them to god , acts . . o unthankful world , little do you know what you are doing , while you are persecuting the messengers of the lord. these are they whose business is ( under christ ) to save you . whom have you reproached and blasphemed ? against whom you have exalted your voice , and lifted your eyes on high ? isa. . . these are the servants of the most high god that shew unto you the way of salvation● acts . . and do you thus requite them , o foolish and unwise ? deut. . . o sons of ingratitude , against whom do you sport your selves ? against whom make you a wide mouth , and draw out the tongue ? isa. . . these are the instruments that god useth to convert and save you , and do you spit in the face of your physicians , and throw your pilots over-board ? father forgive them , for they know not what they do . the instrument real is the word : we were begotten by the word of truth : this is it that enlightens the eyes , that converteth the soul , psal. . , . that maketh wise to salvation , tim. . . this is the incorruptible seed , by which we are born again , pet. . . if we are washed , 't is by the word , eph. . . if we are sanctified , 't is through the truth , iohn . . this generates faith , and regenerates us , rom. . . iam. . . o ye saints , how should you love the word ? for by this you have been converted : o ye sinners , how should you ply the word ? for by this you must be converted : no other ordinary means but this . you that have felt its renewing power , make much of it while you live , be for ever thankful for it . tie it about your necks , write it upon your hands , lay it in your bosoms , prov. . , . when you go let it lead you , when you sleep let it keep you ; when you wake let it talk with you : say with holy david , i will never forget thy precepts , for by them hast thou quickened me , psal. . . you that are unconverted , read the word with diligence , flock to it , where powerfully preached , fill the porches , as the multitude of the impotent , blind , halt , withered , waiting for the moving of the water , iohn . . pray for the coming of the spirit in the word . come off thy knees to the sermon ; and come to thy knees from the sermon . the seed doth not prosper because not watered by prayers and tears , nor covered by meditation . . the final cause is mans salvation , and gods glory , we are chosen through sanctification to salvation● thes. . . called that we might be glorified , rom. . . but especially , that god might be glorified . isa. . . that we should shew forth his praises , ● pet. . , and be fruitful in good works , col. . . o christian , do not forget the end of thy calling , let thy light shine , mat. . . let thy lamp burn , let thy fruits be good , and many , and in season , psal. . . let all thy designs fall in with gods , that he may be magnified in thee , phil. . . why should god repent that he hath made thee a christian , as in the time of the old world , that he made them men ? gen. . . why shouldst thou be an eye-sore in his orchard , luke . by thy unfruitfulness ? or a son that causeth shame , as it were a grief to thy father , and a bitterness to her that bare thee , prov. , . prov. . . o let the womb bless thee that bare thee , prov. . . he that begets a fool doth it to his sorrow ; and the father of a fool hath no joy . . the subject is the elect sinner , and that in all his parts and powers , members , and mind . whom god predestinates , them only he calls , rom. . . none are drawn to christ by their calling , nor come to him by believing , but his sheep , those whom the father hath given him , iohn . , . effectual calling runs parallel with eternal election , pet. . . thou beginnest at the wrong end , if thou disputest first about thine election . prove thy conversion , and then never doubt of thine election . or canst thou not yet prove it ? set upon a present and thorough turning . whatever god's purposes be , ( which are secret ) i am sure his promises are plain . how desperately do rebels argue ? if i am elected i shall be saved , do what i will ; if not , i shall be damned , do what i can . perverse sinner , wilt thou begin where thou shouldest end ? is not the word before thee ? what saith it ? repent and be converted , that your sins may be blotted su● , acts . . if you mortifie the deeds of the body , you shall live , rom. . . believe and be saved , acts . . what can be plainer ? do not stand still , disputing about thine election , but set to repenting and believing . cry to god for converting grace . revealed things belong to thee , in these busie thy self . 't is just ( as one well said ) that they that will not feed on the plain food of the word , should be choaked with the bones . whatever gods purposes be , i am sure his promises be true . whatever the decrees of heaven be , i am sure , that if i repent and believe i shall be saved ; and that if i repent not , i shall be damned . is not here plain ground for thee , and wilt thou yet run upon the rocks ? more particularly , this change of conversion passes throughout in the whole subject . a carnal person may have some shreds of good morality , a little near the list , but he is never good throughout the whole cloth , the whole body of holiness and christianity ; feel him a little further near the ridge , and you shall see him to be but a deceitful piece . conversion is not repairing of the old building , but it takes all down and erects a new structure : it is not the putting in a patch , or sowing on a list of holiness ; but with the true convert , holiness is woven into all his powers , principles , and practice . the sincere christian is quite a new fabrick , from the foundation to the top-stone , all fire-new . he is a new man , eph. . . a new creature . all things are become new , cor. . . conversion is a deep work ; a heart work , acts . . and . . it turns all upside down , and makes a man be in a new world . it goes throughout with men , throughout the mind , throughout the members , throughout the motions of the whole life . . throughout the mind . it makes an universal change within . first , it turns the ballance of the judgment , so that god and his glory do weigh down all carnal and worldly interest , acts . . phil. . . psal. . . it opens the eye of the mind , and makes the scales of its native ignorance to fall off , and turns men from darkness to light , acts . . eph. . . pet. . . the man that before saw no danger in his condition , now concludes himself lost and for ever undone , acts . . except renewed by the power of grace . he that formerly thought there was little hurt in sin , now comes to see it to be the chief of evils ; he sees the unreasonableness , unrighteousness , the deformity and filthiness that is in sin , so that he is affrighted with it , loaths it , dreads it , flies it , and even abhors himself for it , rom. . . iob . . ezek. . . he that could see little sin in himself , and could find no matter for confession ( as it was said of that learned ignoramus bellarmine , who it seems while he knew so much abroad , was a miserable stranger to himself ) that when he was to be confessed by the priest , could not remember any thing to confess ; but was fain to run back to the sins of his youth : i say he that could not find matter for confession , unless it were some few gross and staring evils , now sin reviveth with him , rom. . . he sees the rottenness of his heart , and desperate and deep pollution of his whole nature : he cries , unclean , unclean , lev. . . lord purge me with hyssop , wash me throughly , create in me a new heart , psal. . , , . he sees himself altogether become filthy , psal. . . corrupt , both root and tree , mat. . , . he writes unclean upon all his parts and powers , and performances , isa. . . rom. . . he discovers the nasty corners that he was never aware of , and sees the blasphemy , and theft , and murder , and adultery that is in his heart , which before he was ignorant of . heretofore he saw no form , nor comliness in christ , no beauty that he should desire him ; but now he finds the hid treasure , and will sell all to buy this field . christ is the pearl he seeks , sin the puddle he loaths . now according to this new light , the man is of another mind , another judgment , than before he was : now god is all with him , he hath none in heaven nor in earth like him , psal. . . he prefers him truly before all the world ; his favour is his life ; the light of his countenance is more than corn , or wine , and oyl , ( the good that he formerly enquired after , and set his heart upon , psal. . , . ) now let all the world be set on one side , and god alone on the other ; let the harlot put on her paint , and gallantry , and present her self to the soul ( as when satan would have tempted our saviour with her ) in all the glory of her kingdoms , yet the soul will not fall down and worship her ; but will prefer a naked , yea a crucified , persecuted christ before her , phil. . . cor. . . not but that a hypocrite may come to yield a general assent to this , that god is the chief good : yea the wiser heathens ( some few of them ) have at last stumbled upon this , but there is a difference between the absolute and comparative judgment of the understanding . no hypocrite comes so far as to look upon god , as the most desirable and suitable good to him , and thereupon to acquiesce in him . this was the converts voice , the lord is my portion , saith my soul : whom have i in heaven but thee ? and there is none upon earth , that i desire besides thee . god is the strength of my heart and my portion for ever , psal. . , . lam. . . secondly , it turns the byass of the will , both as to means and end . ( . ) the intention of the will is altered , ezek. . . ier. . . esay . , . now the man hath new ends and designs . now he intends god above all , and desires and designs nothing in all the world so much , as that christ may be magnified in him , phil. . . he accounts himself more happy in this , than in all that the earth could yield , that he may be serviceable to christ , and bring him glory in his generation . this is the mark he aims a● that the name of jesus may be great in the world , and that all the sheaves of his brethren may bow to this sheaf . reader , dost thou view this , and never ask thy self , whether it be thus with thee ? pause a while , and breath on this great concernment . . the election also is changed , so that he chooses another way , psal. . . he pitches upon god , as his blessedness , and upon christ as the principal , and holiness as the subordinate means to bring him to god , iohn . . rom. . . he chooses jesus for his lord , col. . . he is not meerly forced into christ by the storm , nor doth he take christ for bare necessity , as the man begged from the gallows , when he takes the wife rather than the halter : but he comes off freely in the choice . this match is not made in a fright as with the terrified conscience or dying sinner ; that will seemingly do any thing for christ , but doth only take christ , rather than hell : but he deliberately resolves , that christ is his best choice , phil. . . and would rather have him to choose , than all the good of this world , might he enjoy it while he would . again , he takes holiness for his path : he doth not out of meer necessity submit to it : but he likes and loves it . i have chosen the way of thy precepts , ps. . . he takes god's testimonies not as his bondage , but as his heritage , yea his heritage for ever , v. . he counts them not his burden , but his bliss , not his cords , but his cordials , iohn . . psal. . , , . he doth not only bear , but take up christ's yoke : he takes not holiness as the stomach doth the loathed potion , ( which it will down with rather than dye ) but as the hungry doth his beloved food : now time passes so sweetly with him ( when he is himself ) as that he spends in the exercises of holiness ; these are both his a●●●ent , and element , the desire of his eyes , and the joy of his heart , iob . . psal. . , , , . psal. . . put thy conscience to it as thou goest , whether thou art the man ; o happy man , if this be thy case ; but see thou be thorow and impartial in the search . thirdly , it turns the bent of the affection , cor. . . these run all in a new channel . the iordan is now driven back , and the water runs upward against its natural course . christ is his hope , tim. . . this is his prize , phil. . . here his eye is , here his heart is . he is contented to cast all over board ( as the merchant in the storm , ready to perish ) so he may but keep this jewel . the first of his desires is , not after gold , but grace , phil. . . he hungers after it , he seeks it as silver , he digs for it as for hid treasure ; he had rather be gracious , than be great ; he had rather be the holiest man on earth , than the most learned , the most famous , most prosperous . while carnal , he said : oh if i were but in great esteem , and rolled in wealth , and swim'd in pleasure , if my debts were paid , and i and mine provided for , then i were a happy man ; but now the tune is changed . oh , saith the convert , if i had but my corruptions subdued , if i had such measures of grace , such fellowship with god , tho' i were poor and despised , i should not care , i should account my self a blessed man. reader , is this the language of thy soul ? his ioys are changed . he rejoyceth in the ways of god's testimonies , as much as in all riches , psal. . . he delights in the law of the lord , wherein once he had little favour . he hath no such joy , as in the thoughts of christ , the fruition of his company , the prosperity of his people . his cares are quite altered . he was once set for the world , and any scraps of by time , nothing ( too often ) was enough for his soul. now he gives over caring for the asses , and sets his heart on the kingdom . now all the cry is , what shall i do to be saved ? acts . . his great solicitude is , how to secure his soul. oh! how he would bless you , if you could but put him out of doubt of this ! his fears are not so much of suffering , but of sinning , heb. . , . once he was afraid of nothing so much as the loss of his estate , or esteem , the pleasure of friends , the frowns of the great : nothing sounded so terrible to him as pain , or poverty , or disgrace . now these are little to him , in comparison of god's dishonour or displeasure . how warily doth he walk , lest he should tread on a sn●●e ? he feareth alway , he looks before and behind ; he hath his eye upon his heart , and is often casting over his shoulder ; lest he should be overtaken with sin , psal. . . prov. . . eccles. . . it kills his heart to think of losing gods favour ; this he dreads as his only undoing , psal. . , . psal. . . no thought in the world doth pinch him , and pain him so much , as to think of parting with christ. his love runs a new course . my love was crucified ( said holy ignatius ) that is , my christ. this is my beloved , saith the spouse , cant. . . how doth augustine often pour his loves upon christ. o eternal blessedness , &c. he can find no words sweet enough . let me see thee , o light of mine eyes . come , o thou joy of my spirit ; let me behold thee , o the gladness of my heart . let me love thee , o life of my soul. appear unto me , o my great delight , my sweet comfort , o my god , my life , and the whole glory of my soul. let me find thee , o desire of my heart . let me hold thee , o love of my soul. let me embrace thee , o heavenly bridegroom . let me possess thee . his sorrows have now a new vent , cor. . , . the view of his sins , the sight of a christ crucified , that would scarce stir him before , now how much do they affect his heart ? his hatred boils , his anger burns against sin , psal. . . he hath no patience with himself ; he calls himself fool , and beast , and thinks any name too good for himself , when his indignation is stirred up against sin , psal. . . prov. . . he could once swill in it , with too much pleasure , now he loaths the thought of returning to it , as much as of licking up the filthiest vomit . commune then with thine own heart , and attend the common and general current of thine affections , whether it be towards god in christ above all other concernments . indeed sudden and strong commotions of the affections and sensitive part , are oft-times found in hypocrites , especially where the natural constitution leads thereunto , and contrariwise , the sanctified themselves are many times without sensible stirrings of the affections , where the temper is more ●low , dry and dull . the great inquiry is , whether the judgment and will be standingly determined for god , above all other good , real or apparent : and if the affections do sincerely follow their choice , and conduct : though it be not so strongly and sensibly , as is to be desired , there is no doubt , but the change is saving . . thorowout the members . those that were before the instruments of sin , are now become the holy utensils of christ's living temple , rom. . . cor. . . he that before made , as it were , a baud or a barrel of his body , now possesseth his vessel in sanctification , and honour , in temperance , chastity , and sobriety , and dedicated to the lord , thes. . . gal. . , . cor. . , . the eye that was once a wandring eye , a wanton eye , a haughty , a covetous eye , is now employed , as mary , in weeping over her sins , luke . . in beholding god in his works , psal. . ● . in reading his word , acts . . in looking up and down for objects of mercy , and opportunities for his service . the ear that was once open to satans call , and that ( like a vitiated palate ) did relish nothing so much as filthy , as at least frothy talk , and the fools laughter , is now bored to the door of christs house and open to his discipline . it saith , speak , lord , for thy servant heareth . it cries with him , veniat verbum domini , and waits for his word ●s the rain , and relishes them more than the appointed food , iob . . than the honey , and the honey-comb , psal. . . the head , that was the shop of worldly designs , is now filled with other matters , and set on the study of god's will , psalm . . . psal. . . and tho man beats his head , not so much about his gain , but about his duty . the thoughts and cares that now fill his head are principally , how he may please god , and flie sin. his heart , that was a sty of filthy lusts , is now become an altar of incense , where the fire of divine love is ever kept in , and whence the daily sacrifice of prayer and praises , and sweet incense of holy desires , ejaculations , and anhelations are continually ascending , psal. . . psal. . . psal. . , . the mouth is become a well of life , his tongue as choice silver , and his lips feed many ; now the salt of grace hath seasoned his speech and eat out the corruption , col. . . and cleansed the mouth from his filthy communication , flattery , boasting , railing , lying , swearing , backbiting , that once came like the flashes proceeding from the hell that was in the heart , iames . , . the throat , that was once an open sepulchre , rom. . . now sends forth the sweet breath of prayer , and holy discourse , and the man speaks in another tongue , in the language of canaan , and is never so well , as when talking of god , and christ , and the matters of another world. his mouth bringeth forth wisdom , his tongue is become the silver trumpet of his makers praise , his glory , and the best member that he hath . now here you shall have the hypocrite halting . he speaks it may be like an angel , but he hath a covetous eye , or the gain of unrighteousness in his hand . or the hand is white , but his heart is full of rottenness , mat. . . full of unmortified cares , a very oven of lust , a shop of pride , the seat of malice . it may be with nebuchadnezzar's image , he hath a golden head , a great deal of knowledge : but he hath feet of clay , his affections are worldly , he minds earthly things , and his way and walk are sensual , and carnal , you may trace him in his secret haunts , and his footsteps will be found in some by-paths of sin . the work is not thorowout with him . . thorowout the motions , or the life , and practice . the new man takes a new course , eph. . , . his conversation is in heaven , phil. . . no sooner doth christ call by effectual grace , but he straightway becomes a follower of him , mat. . . when god hath given the new heart and writ his law in his mind , he forthwith walks in his statutes , and keeps his judgments , ezek. . , . though sin may dwell ( god knows a wearisome and unwelcome guest ) in him , yet it hath no more dominion over him , rom. . , . he hath his fruit unto holiness , rom. . . and though he makes many a blot , yet the law and life of jesus is that he eyes , as his copy , psal. . . heb. . . and hath●●n unfeigned respect to all god's commandments , psal. . . he makes conscience even of little sins and little duties , psal. . . his very infirmities which he cannot help , though he would , are his souls burden , and are like the dust in a man's eye , which though but little , yet are not a little troublesome . [ o man dost thou read this , and never turn in upon thy soul by self-examination ? ] the sincere convert is not one man at church , and another at home , he is not a saint on his knees , and a cheat in his shop : he will not tithe mint and cummin , and neglect mercy and judgment , and the weighty matters of the law ; he doth not pretend piety , and neglect morality , mat . . but he turns from all his sins , and keeps all gods statutes , ezek. . . though not perfectly . ( except in desire and endeavour ) yet sincerely , not allowing himself in the breach of any , rom. . . now he delights in the word , and sets himself to prayer , and opens his hand , ( if able ) and draws out his soul to the hungry , rom. . . psal. . . isa. . . he breaketh off his sins by righteousness , and his iniquities by shewing mercy , to the poor , dan. . . and hath a good conscience , willing in all things to live honestly , heb. . . and to keep without offence towards god and men. here again you shall find the unsoundness of many professors , that take themselves for good christians . they are partial in the law , mal. . . and take up with the cheap and easy duties of religion , but they go not thorow with the work . they are as a cake not turned , half toasted , and half raw ; it may be you shall have them exact in their words ; punctual in their dealings ; but then they do not exercise themselves unto godliness ; and for examining themselves , and governing their hearts , to this they are strangers . you may have them duly at the church ; but follow them to their families , and there you shall see little but the world minded ; or if they have a road of family duties ; follow them to their closets , and there you shall find their souls are little looked after ; it may be they seem otherwise religious , but bridle not their tongues , and so all their religion is in vain , iam. . . it may be they come up to closet and family prayer ; but follow them to their shops , and there you shall find them in a trade of lying , or some covert and cleanly way of deceit . thus the hypocrite goes not thorowout in the course of his obedience . and thus much for the subject of conversion . . the terms are either from which , or to which . . the terms from which we turn in this motion of conversion , are sin , satan , the world and our own righteousness . first , sin. when a man is converted , he is for ever out with sin , yea with all sin , psal. . . but most of all with his own sins , and especially with his bosom sin , psal. . . sin is now the butt of his indignation , cor. . . he thirsts to bathe his hands in the blood of his sins . his sins set a broach in sorrows . it is sin that pierces him and wounds him , he feels it like a thorn in his side , like a prick in his eyes , he groans and struggles under it , and not formally , but feelingly cries out , o wretched man ! he is not impatient of any burden so much as of his sin , psal. . . if god should give him his choice , he would choose any affliction , so he might be rid of sin. he feels it like the cutting gravel in his shoes , pricking and paining him as he goes . before conversion he had light thoughts of sin : he cherished it in his bosom , as uriah his lamb ; he nourished it up , and it grew up together with him ; it did eat as it were of his own meat , and drank of his own cup , and lay in his bosom , and was to him as a daughter : but when god opens his eyes by conversion , he throws it away with abhorence , isa. . . as a man would a loathsome toad , which in the dark he had hugged fast in his bosom , and thought it had been some pretty and harmless bird . when a man is savingly changed , he is not only deeply convinced of the danger , but defilement of sin : and o how earnest is he with god to be purified : he loaths himself for his sins , ezek. . . he runs to christ , and casts himself into the fountain for sin and for uncleanness , zech. . . if he fall what a s●ir is there to get all clean again ? he flies to the word and washes , and rubs , and rinches ; labouring to cleanse himself from all filthiness both of flesh and spirit : he abhors his once beloved sin , psal. . . as a cleanly nature doth the trough and mire , wherein he sees the swine delight . the sound convert is heartily ingaged against sin● he wrestles with it , he wars against it . he is too often foiled , but he never yields the cause , nor lays down the weapons ; but he will up and to it again , while he hath breath in his body . he will never give quiet possession , he will make no peace ; he will give no quarter , he falls upon it , and fires upon it , and is still disquieting of it with continual alarms . he can forgive his other enemies , he can pitty them , and pray for them , acts . . but here he is implacable , here is he set upon revenge : he hunteth , as it were for the precious life ; his eye shall not pitty , his hand shall not spare , though it be a right hand or a right eye . be it a gainful sin most delightful to his nature , or support to his esteem with carnal friends , yet he will rather throw his gain down the ke●nel , see hi● credit fall , or the flower of pleasure wither in his hand , than he will allow himself in any known way of sin , luke . . he will grant no indulgence , he will give not toleration , but he draws upon sin wherever he meets it , and frowns upon it with this unwelcome salute , have i found thee , o mine enemy ! reader , hath conscience been at work , while thou hast been looking over these lines ? hast thou pondered these things in thine heart ? hast thou searched the book within , to see if these things be so ? if not , read it again , and make thy conscience speak whether or no it be thus with thee . hast thou crucified thy flesh with its affections and lusts ; and not only confessed , but forsaken thy sins ; all sin in thy fervent desires , and the ordinary practice of every deliberate and wilful sin in thy life ? if not , thou art yet unconverted . doth not conscience fly in thy face , as thou readest , and tell thee that thou livest in a way of lying for thy advantage , that thou usest deceit in thy calling , that there is some way of secret wantonness that thou livest in ? why then , do not deceive thy self , thou art in the gall of bitterness , and bond of iniquity . doth not thy unbridled tongue , thy brutish intemperance , thy wicked company , thy neglect of prayer , of hearing and reading the word , now witness against thee , and say , we are thy works , and we will follow thee ? or if i have not hit thee right , doth not the bird within tell them , there is such or such a way , that thou knowest to be evil , that yet for some carnal respect thou dost tolerate thy self in , and art willing to spare ? if this be thy case , thou art to this day unregenerate , and must be changed or condemned . secondly , satan . conversion binds the strong man , spoils his armour , casts out his goods , turns men from the power of satan unto god , acts. . . before , the devil could no sooner hold up his finger to the sinner , to call him to his wicked company , sinful games , filthy delights , but presently he followed , like an ox to the slaughter , and a fool to the correction of the stocks , as the bird that hasteth to the prey , and knoweth not that it is for his life . no sooner could satan bid him lie , but presently he had it upon the top of his tongue , acts . . no sooner could satan offer a wanton object , but he was stung with lust . the devil could do more with him than god could . if the devil say , away with these family duties , be sure they shall be rarely enough performed in his house . if the devil say , away with this strictness , this preciseness , he will keep far enough from it : if he tells him there 's no need of these closet duties , he shall go from day to day , and scarce perform them . but now he is converted , he serves another master , and takes quite another course , pet. . . he goes and comes at christ's beck , col. . . satan may sometimes catch his foot in a trap ; but he will no longer be a willing captive . he watches against the snares and baits of satan , and studies to be acquainted with his devices . he is very suspicious of his plots , and is very jealous , in what comes athwart him , lest satan should have some design upon him . he wrestles against principalities and powers , eph. . he entertains the messenger of satan as men do the messenger of death . he keeps his eye upon his enemy , pet. . . and watches in his duties , lest satan should put in his foot. thirdly , the world. before a sound faith , a man is overcome of the world. either he bows down to mammon , or idolizes his reputation , or is a lover of pleasure more than a lover of god , tim. . . here 's the root of mans misery by the fall ; he is turned aside to the creature instead of god , and gives that esteem , confidence and affection to the creature , that is due to him alone , rom. . . mat. . . prav . . . ier. . . o miserable man ! what a deformed monster hath sin made thee ? god made thee little lower than the angels , sin little better than the devils , iohn . . and . . a monster that hath his head and heart , where his feet should be ; and his feet kicking against heaven , and every thing out of place ; the world , that was formed to serve thee , is come to rule thee ; and the deceitful harlot hath bewitched thee with her enchantments , and made thee bow down and serve her . but converting grace sets all in order again , and puts god in the throne , and the world at his footstool , psal. . . christ in the heart , and the world under feet , eph. . . rev. . . so paul , i am crucified to the world , and the world to me , gal. . . before this change all the cry was , who will shew us any ( worldly ) good ? but now he sings another tune , lord list thou up the light of thy countenance upon me , and take the corn and wine whoso will , psal. . , . before , his hearts delight and content was in the world ; then the song was , soul take thine ease , eat , drink , and be merry , thou hast much goods laid up for many years ; but now all this is withered , and there is no comliness that he should desire it , and he tunes up with the sweet psalmist of israel , the lord is the portion of mine inheritance ; the lines are fallen to me in a fair place , and i have a goodly heritage . he blesses himself , and boasts himself in god , psal. . . lam. . . nothing else can give him con●ent . he hath written vanity and vexation upon all his worldly enjoyments , eccles. . . and loss and dung upon all humane excellencies , phil. . , . he hath life and immortality now in chase , rom. . . he trades for grace and glory , and hath a crown incorruptible in pursuit , cor. . . his heart is set in him to seek the lord , chron. . . and chron. . . he first seeks the kingdom of hearen and the righteousness thereof , and religion is no longer a matter by the by with him , but the main of his care , mat. . . psalm . . now the gawdy idol is become nehushtan , kin. . . and he gets up and treads upon it , as diogenes trampling on plato's hangings , saying calco , platonis fastum . before the world had the swaying interest with him ● he would do more for gain than godliness , tim. . . more to pleasure his friend ; or his flesh , than to please the god that made him , and god must stand by till the world were first served ; but now all must stand by ; he hates father , and mother , and life , and all in comparison of christ , luke . . well then , pause a little , and look within : doth not this nearly concern thee ? thou pretendest for christ ; but doth not the world sway thee ? dost thou not take more real delight and content in the world , than in him ? dost not thou find thy self better at ease when the world goes to thy mind and thou art encompassed with carnal delights , than when retired to prayer and meditat on in thy closet , or attending upon god's word and worship ? no surer evidence of an unconverted state , than to have the things of the world uppermost in our aims , love , and estimation , iohn . . iames . . with the sound convert christ hath the supremacy . how dear is this name to him ? how precious is its savour , cant. . . psal. . . the name of jesus is engraven upon his heart , gal. . . and lies as a bundle of myrrh between his breasts , cant. . , . honour is but air , and laughter is but madness , and mammon is fallen like dagon before the ark , with hands and head broken off on the threshold , when once christ is savingly revealed . here is the pearl of great price to the true convert ; here is his treasure , here is his hope , mat. . , . this is his glory , my beloved is mine , and i am his , gal. . . cant. . . o 't is sweeter to him to be able to say , christ is mine , than if he could say the kingdom is mine , the indians are mine . fourthly , your own righteousness : before conversion , man seeks to cover himself with his own fig-leaves , phil. . , . and to lick himself whole with his own duties , mic. . , . he is apt to trust in himself , luk. . . and . . and set up his own righteousness , and to reckon his counters for gold , and not submit to the righteousness of god , rom. . . but conversion changes his mind ; now he casts away his filthy rags , and counts his own righteousness , but a menstruous cloth : he casts it off , as a man would the verminous ta●ters of a nasty begger , esay . . now he is brought to poverty of spirit , mat. . . complains of and condemns himself , rom. . and all his inventory is , poor , and miserable , and wretched , and blind , and naked , rev. . . he sees a world of iniquity in his holy things , and calls his once idolized righteousness , but flesh , i and loss , and dogs-meat , and would not for a thousand worlds be found in himself , phil. . , , , . his finger is ever upon his sores , psal. . . his sins , his wants . now he begins to set a high price upon christs righteousness ; he sees the need of a christ in every duty , to justifie his person , and justifie his performances , he cannot live without him ; he cannot pray without him ; christ must go with him , or else he cannot come into the presence of god ; he leans upon the hand of christ and so he bows himself in the house of his god. he sets himself down for a lost , undone man without him . his life is hid in christ , as the life of man in the heart . he is fixed in christ , as the roots of the tree spread in the earth for stability and nutriment . before the news of a christ was a stale and sapless thing ; but now how sweet is a christ ? augustine could not relish his before so much admired cicero , because he could not find the name of christ ; how pathetically cries he , dulcissime , amantis . benignis . caris . &c. quando te videbo ? quando satiabor de pulchritudine tua ? medit. c. . o most sweet , most loving , most kind , most dear , most precious , most desired , most lovely , most fair , &c. all in a breath , when he speaks of and to his christ ; in a word , the voice of the convert , is with the martyr , none but christ. . the terms which , are either ultimate , or subordinate and mediate . the ultimate is god the father , son , and holy ghost , whom the true convert takes , as his all-sufficient and eternal blessedness . a man is never truly sanctified , till his very heart be in truth set upon god above all things , as his portion and chief good . these are the natural breathings of a believers heart : thou art my portion , psal. . . my soul shall make her boast in the lord , psalm . . . my expectation is from him , he only is my rock , and my salvation , he is my defence : in god is my salvation and my glory , the rock of my strength , and my refuge is in god , psalm . . , , , . psalm . , . would you put it to an issue whether you be converted or not ? now then let thy soul and all that is within thee attend . hast thou taken god for thy happiness ? where doth the content of thy heart lie ? whence doth thy choicest comfort come in ? come then and with abraham lift up thine eyes eastward , and westward , and northward , and southward , and cast about thee , what it is , that thou wouldst have in heaven or earth to make thee happy . if god should give thee thy choice as he did to solomon , or should say to thee , as ahashuerus to esther , what is thy petition , and what is thy request ? and it shall be granted thee , esther . . what wouldst thou ask ? go into the gardens of pleasure , and gather all the fragrant flowers from thence ; would these content thee ? go to the treasures of mammon ; suppose thou might'st lade thy self while thou wouldst from hence : go to the towers , to the trophies of honour : what thinkest thou of being a man of renown , and having a name like the name of the great men of the earth ? would any of this , all this suffice thee , and make thee count thy self a happy man ? if so , then certainly thou art carnal and unconverted . if not , go farther ; w●de into the divine excellencies , the store of his mercies , the hiding of his power , the deeps unfathomable of his all-sufficiency : doth this s●it thee best , and please thee most ? dost thou say , 't is good to be here ? mat. . . here i will pitch , here i will live and dye ? wilt thou let all the world go , rather than this ? then 't is well between god and thee : happy art thou , o man , happy art thou that ever thou wast born . if a god can make thee happy , thou must needs be happy ; for thou hast avouched the lord to be thy god , deut. . . dost thou say to christ , as he to us , thy father shall be my father , and thy god my god ? john . . here is the turning point . an unsound professor never takes up his rest in god ; but converting grace does the work and so cures the fatal misery of the fall , by turning the heart from its idols , to the living god , thes. . . now says the soul , lord , whither should i go ? thou hast the words of eternal life , iohn . . here he centers , here he settles . o 't is as the entrance of heaven to him , to see his interest in god when he discovers this , he saith return unto thy rest , o my soul , for the lord hath dealt bountifully with thee , psalm . . and it is even ready to breath out simons song , lord , now lettest thou thy servant depart in peace , luke . . and saith with iacob , when his old heart revived at the welcome tidings , it is enough , gen. . . when he sees he hath a god in covenant to go to , this is all his salvation and all his desire , sam. . . man , is this thy case ? hast thou experienced this ? why , then blessed art thou of the lord. god hath been at work with thee , he hath laid hold on thy heart by the power of converting grace , or else thou couldst never have done this . the mediate term of conversion is either principal , or less principal . the principal , is christ , the only mediator between god and man , tim. . . his work is to bring us to god , pet. . . he is the way to the father , iohn . . the only plank on which we may escape ; the only door by which we may enter , iohn . . conversion brings over the soul to christ , to accept of him , col. . . as the only means to life , as the only way , the only name given under heaven , acts . . he looks not for salvation in any other but him ; nor in any other with him , but throws himself on christ alone ; as one that should cast himself with spread arms upon the sea. here ( saith the convinced sinner ) here i will venture , and if i perish , i perish : if i d●● , i will die here . but lord suffer me not to perish under the pitiful eyes of thy mercy . intreat me not to leave thee , or to turn away from following after thee , ruth . . here i will throw my self , if thou kick me , if thou kill me , job . . i will not go from thy door . thus the poor soul doth venture on christ , and resolvedly adhere to him . before conversion the man made light of christ , minded the farm , friends , merchandise , more than christ , m●t. . . now christ is to him as his necessary food , his daily bread , the life of his heart , the staff of his life , phil. . . his great design is , that christ may be magnified in him , phil. . . his heart once said , as they to the spouse , what is thy beloved more than another ? cant. . . he found more sweetness in his merry company , wicked games , earthly delights , than in christ. he took religion of a fancy , and the talk of great enjoyments for an idle dream . but now to him to live , is christ. he sets light by all that he accounted precious , for the excellency of the knowledge of christ , phil. . . all of christ is accepted by the sincere convert . he loves not only the wages , but work of christ. ro. . . not only the benefits , but the burden of christ : he is willing not only to tread out the corn , but to draw under the yoak : he takes up the commands of christ , yea and cross of christ , mat. . mat. . . the unsound closes by the halves with christ ; he is all for the salvation of christ ; but he is not for sanctification : he is for the priviledges , but appretiates not the person of christ. he divides the offices and benefits of christ. this is an error in the foundation . whoso loveth life , let him beware here . 't is an undoing mistake , of which you have been often warned , and yet none more common . jesus is a sweet name , but men love not the lord jesus in sincerity , eph. . . they will not have him as god offers , to be a prince and a saviour , acts . . they divide what god hath joyned , the king and the priest. yea , they will not accept the salvation of christ , as he intends it ; they divide it here . every man's vote is for salvation from suffering , but they desire not to be saved from sinning . they would have their lives saved , but withall they would have their lusts . yea , many divide here again , they would be content to ha●e some of their sins destroyed ; but they cannot leave the lap of dalilah , or divorce the beloved herodias . they cannot be cruel to the right eye , or right hand ; the lord must pardon them in this thing , kings . . oh be infinitely tender here ; your souls lie upon it . the sound convert takes a whole christ , and takes him for all intents and purposes , without exceptions , without limitations , without reserves . he is willing to have christ , upon his terms , upon any terms . he is willing of the dominion of christ , as well as deliverance by christ ; he saith with paul , lord , what wilt thou have me to do ? acts . . any thing lord. he sends the blank to christ to set down his own conditions , acts . . acts . . the less principal is the laws , ordinances , and ways of christ. the heart that was once set against these , and could not endure the strictness of these bonds , the severity of these ways , now falls in love with them , and chuses them as its rule and guide for ever , psalm . , . four things ( i observe ) god doth work in every sound convert , with reference to the laws and ways of christ , by which you may come to know your estates , if you will be faithful to you own souls ; and therefore keep your eyes upon your hearts , as you go along . . the iudgment is brought to approve of them , and subscribe to them , as most righteous and most reasonable , psal . , , , . the mind is brought to like the ways of god , and the corrupt prejudices that were once against them , as unreasonable , and intolerable , are now removed . the understanding assents to them all , as holy , just , and good , rom. . . how is david taken up with these excellencies of gods laws ? how doth he expatiate in their praises both from their inherent qualities , and admirable effects , psalm . , , , &c. there is a twofold judgment of the understanding ; iudicium absolutum , & comparatum . the absolute judgment is , when a man thinks such a course best in the general , but not for him , or not under the present circumstances he is in , pro hic & nunc . now a godly mans judgment is for the ways of god , and that not only the absolute , but comparative judgment ; he thinks them not only best in general , but best for him . he looks upon the rules of religion , not only as tolerable , but desireable , yea more desireable than gold , fine gold , yea much fine gold , psalm . . his judgments are setledly determined , that 't is best to be holy , that 't is best to be strict , that it is in it self the most eligible course ; and that 't is for him the wisest and most rational , and desireable choice . hear the godly mans judgment , i know o lord , that thy judgments are right . i love thy commandments above gold , yea above fine gold ; i esteem all thy precepts concerning all things to be right , and i hate every false way , psalm . , . mark he did approve of all that god required , and disallowed of all that he forbad , righteous o lord , and upright are thy judgments . thy testimonies that thou hast commanded are righteous , and very faithful . thy word is true from the beginning , and every one of thy righteous judgments endureth for ever , psalm . , . , . see how readily and fully he subscribes , he declares his assent , and consent to it , and all and every thing therein contained . . the desire of the heart is to know the whole mind of christ , psalm . , , . psalm . , . he would not have one sin undiscovered , nor be ignorant of one duty required . 't is the natural and earnest breathing of a sanctified heart , lord if there be any way of wickedness in me , do thou discover it . what i know not teach thou me , and if i have done iniquity , i will do it no more . the unsound is willingly ignorant , pet. . . loves not to come to the light , iohn . . he is willing to keep such or such a sin ; and therefore is loth to know it to be a sin , and will not let in the light at that window . now the gracious heart is willing to know the whole latitude and compass of his makers law , psalm . , , , , , , , , , . he receives with all acceptation the word that convinceth him of any duty that he knew not , or minded not before , or discovered any sin that lay hid before , psalm . . . the free and resolved choice of the will is determined for the ways of christ , before all the pleasures of sin and prosperitys of the world , psalm . , , . his consent is not extorted by some extremity of anguish , nor is it only a sudden and hasty resolve , but he is deliberately purposed , and comes off freely in the choice , psalm . . psal. . . true , the flesh will rebel , yet the prevailing part of his will is for christ's laws and government ; so that he takes them not up as his toil or burden , but his bliss . iohn . . psalm . , . when the unsanctified goes in christs ways , as in chains and fetters , he doth them naturally , psalm . . ier. . . and counts christs law his liberty , psalm . . , . iames . . he is willing in the beauties of holiness , psalm . . . and hath this inseparable mark. that he had rather ( if he might have his choice ) live a strict and holy life than the most prosperous and flourishing life in the world , sam. . . there went with saul a band of men whose hearts god had touched . when god touches the heart of his chosen , they presently follow christ , mat. . . and ( tho drawn ) do freely run after him● cant. . . and willingly offer themselves to the service of the lord , chron. . . seeking him with their whole desire . chron. . . fear hath its use ; but this is not the main spring of motion with a sanctified heart . christ keeps not his subjects in by force , but is king of a willing people . they are ( through his grace ) freely resolved for his service , and do it out of choice , not as slaves , but as the sun or spouse , from a spring of love , and a loyal mind . in a word , the laws of christ are the converts love , psalm . , , . desire , ver . , , . delight , ver . , , , , . and continual study , ver . , . psalm . . . the bent of his course is directed to keep gods statutes , psalm . , , , . 't is the daily care of his life to walk with god. he seeks great things : he hath noble designs , though he fall too short . he aims at nothing less than perfection : he desires it , he reaches after it , he would not rest in any pitch of grace , till he were quite rid of sin and had perfected holiness , phil. . , , , . here the hypocrites rottenness may be discovered . he desires holiness ( as one well ) only as a bridge to heaven , and enquires earnestly , what is the least that will serve his turn ; and if he can get but so much as may just bring him to heaven , this is all he cares for . but the sound convert desires holiness for holiness sake , psalm . . mat. . . and not only for heaven's sake . he would not be satisfied with so much as might save him from hell ; but desires the highest pitch . yet desires are not enough . what is thy way and thy course ? is the drift and scope of thy life altered ? is holiness thy trade , and religion thy business ? rom. . . mat. . . phil. . . if not , thou art short of sound conversion . application . and is this , that we have described , the conversion that is of absolute necessity to salvation ? then be informed . . that strait is the gate and narrow the way that leadeth unto life . . that there be but few that find it . . that there is need of a divine power , savingly to convert a sinner to jesus christ. again , then be exhorted , o man that readest , to turn in upon thine own self . what saith conscience ? doth it not begin to bite ? doth it not twitch thee as thou goest ? is this thy judgment , and this thy choice , and this thy way , that we have described ? if so , then 't is well . but doth not thy heart condemn thee , and tell thee , there is such a sin thou livest in against thy conscience ? doth it not tell thee , there is such and such a secret way of wickedness , that thou makest no bones of ? such or such a duty , that thou makest no conscience of ? doth not conscience carry thee to thy closet , and tell thee how seldom prayer , and reading is performed there ? doth it not carry thee to thy family , and shew thee the charge of god , and the souls of thy children and servants , that be neglected there ? doth not conscience lead thee to thy shop , thy trade , and tell thee of some mystery of iniquity there ? doth it not carry thee to the ale-shop , or to the sack-shop , and round thee in thine ear for the loose company thou keepest there , the precious time thou mis-spendest there , for the talents of god which thou throwest down this sink , for thy gaming , and thy swilling , &c. doth it not carry thee into thy secret chamber , and read thee a curtain lecture ? o conscience do thy duty . in the name of the living god i command thee discharge thine office . lay hold upon this sinner , fall upon him , arrest him apprehend him , undeceive him . what , wilt thou flatter and sooth him , while he lives in his sins ? awake , o conscience . what meanest thou , o sleeper ? what , hast thou never a reproof in thy mouth ? what , shall this soul die in his careless neglect of god and eternity , and thou altogether hold thy peace ? what , shall he go on still in his trespasses , and yet have peace ? o rouse up thy self , and do thy work . now let the preacher in the bosom speak . cry aloud and spare not , lift up thy voice like a trumpet ; let not the blood of this soul be required at thy hands . chap. iii. of the necessity of conversion . it may be you are ready to say , what meaneth this stir ? and are apt to wonder , why i follow you with such earnestness , still ringing one lesson in your ●ars , that you should repent and be converted , acts . . but i must say unto you , as ruth to naomi , intreat me not to leave you , nor to turn aside from following after you , ruth . . were it a matter of indifferency , i would never keep so much ado . might you be saved as you be , i would gladly let you alone . but would you not have me solicitous for you , when i see you ready to perish ? as the lord liveth , before whom i am , i have not the least hopes to see one of your faces in heaven , except you be converted . i utterly despair of your salvation , except you will be prevailed with to turn throughly , and give up your selves to god in holiness and newness of life . hath god said , except you be born again , you cannot see the kingdom of god , iohn . . and yet do you wonder , why your ministers do so plainly travel in birth with you ? think it not strange , that i am earnest with you to follow after holiness , and long to see the image of god upon you . never did any , nor shall any enter into heaven by any other way but this . the conversion described is not an high pitch of some taller christians , but every soul , that is saved , passes this universal change . it was a passage of the noble roman , when he was hasting with corn to the city in the famine , and the mariners were loth to set sail in foul weather , necessarium est navigar● , non est necessarium vivere . our voyage is of more necessity than our lives . what is it that thou dost account necessary ? is thy bread necessary ? is thy breath necessary ? then thy conversion is much more necessary . indeed this is the ●●num necessarium , the one thing necessary . thine estate is not necessary ; thou maist sell all for the pearl of great price , and yet be a gainer by the purchase , mat. . . thy life is not necessary ; thou maist part with it for christ to infinite advantage . thine esteem is no● necessary ; thou maist be reproached for the name of christ , and yet happy , yea much more happy in reproach than in repute , pet. . . mat. . , . but thy conversion is necessary , thy damnation lies upon it , and is it not needful in so important a case to look about thee ? upon this one point depends thy making , or marring to all eternity . but i shall more particularly shew the necessity of conversion in five things ; for without this , . 〈◊〉 being is in vai● . is it not pity thou shouldst be good for nothing , an unprofitable burden of the earth , a wart , or wen in the body of the universe ? thus thou art , whilst unconverted , for thou canst not answer the end of thy being . is it not for the divine pleasure thou art and wert created ? rev. . . did not he make thee for himself ? prov. . . art thou a man , and hast thou reason ? why then bethink thy self , why and whence thy being is . behold god's workmanship in thy body , and ask thy self , to what end did god rear this fabrick ? consider the noble faculties or my heaven-born soul : to what end did god bestow these excellencies ? to no other , than that 〈◊〉 shouldst please thy self , and gratifie thy senses ? did god send men , like the swallows , into the world , only to gather a few sticks and dirt , and build their nests , and breed up their young , and then away ? the very heathens could see farther than this . art thou so fearfully and wonderfully made , psal. . . and dost thou not yet think with thy self , surely it was for some noble and raised end ? o man , set thy reason a little in the chair . is it not pity such a goodly fabrick should be raised in vain ? verily thou art in vain , except thou art for god. better thou hadst no being , than not to be for him . wouldst thou serve thy end ? thou must repent , and be converted . without this thou art to no purpose , yea , to bad purpose . first , to no purpose . man unconverted , is like a choice instrument , that hath every string broke , or out of tune . the spirit of the living god must repair , and tune it , by the grace of regeneration , and sweetly move it by the power of actuating grace , or else thy prayers will be but howlings , and all thy services will make no musick in the ears of the most holy , eph. . . phil. . . hos. . . isa. . . all thy powers and faculties are so corrupt in thy natural state , that except thou be purged from dead works , thou canst not serve the living god , heb. . . tit. . . an unsanctified man cannot work the work of god. . he hath no skill in it . he is altogether as unskilful in the work , as in the word of righteousness , heb. . . there are great mysteries as well in the practices , as principles of godliness : now the unregenerate knoweth not the mysteries of the kingdom of heaven , mat. . . tim. . . you may as well expect him that never learn'd the alphabet to read , or look for goodly musick on the lute , from one that never set his hand to an instrument , as that a natural man should do the lord any pleasing service . he must first be taught of god , iohn . . taught to pray , luke . . taught to profit , esay . . taught to go , hos. . . or else he will be utterly at a loss . ] . he hath no strength for it . how weak is his heart ? ezek. . . he is presently tired . the sabbath what a weariness is it ? ma● . . . he is without strength , rom. . . yea stark dead in sin , eph. . . ] . he hath no mind to it ; he desires not the knowledge of god's ways , iob . . he doth not know them , and he doth not care to know them , psalm . . he knows not , neither will he understand . ] . he hath neither due instruments , nor materials for it . a man may as well hew the marble without tools ; or limn without colours , or instruments , or build without materials , as perform any acceptable service without the graces of the spirit , which are both the materials , and instruments in the work . alms giving is not a service of god , but of vain glory , unless dealt forth by the hand of divine love . what is the prayer of the lips without grace in the heart , but the carcass without the life ? what are all our confessions , unless they be the exercises of godly sorrow and unfeigned repentance ? what our petitions , unless animated all along with holy desires , and faith in divine attributes and promises ? what our praises and thanksgivings , unless from the love of god , and a holy grattiude , and sense of god's mercies in the heart ? so that a man may as well expect the trees should speak , or look for logick from the brutes , or motion from the dead , as for any service holy and acceptable to god , from the unconverted . when the tree is evil , how can the fruit be good ? mat. . . secondly , to bad purpose : the unconverted soul is a very cage of unclean birds , rev. . . a sepulchre full of corruption and rottenness , mat. . . a loathsome carkass full of crawling worms , and sending forth a hellish and most noisome favour in the nostrils of god. psalm . . o dreadful case ! dost thou not yet see a change to be needful ? would it not have grieved one , to have seen the golden consecrated vessels of god's temple turned into quaffing bowls for drunkenness , and polluted with the idols service ? dan. . , . was it such an abomination to the jews , when antiechus set up the picture of a swine at the entrance of the temple ? how much more abominable then would it have been to have had the very temple it self turned into a stable , or a stye , and to have the holy of holies served like the house of baul ; to have the image of god taken down , and be turned into a draught-house ? kings . . this is the very case of the unregenerate ; all thy members a●e turned into instruments of unrighteousness , rom. . . servants of satan ; and thy in most powers into receptacles of uncleanness , eph. . . tit. . . you may see the goodly guests within , by what comes out . for out of the heart proceed evil thoughts , murders , adulteries , fornications , theits , false witness , blasphemies , &c. this black guard discovers what a hell there is within . oh abuse unsufferable ! to see a heaven-born soul abased to the filthiest drudgery , to see the glory of gods creation , the chief of the ways of god , the lord of the universe , a lapping with the prodigal at the trough , or licking up with greediness the most loathsom vomit . was it such a lamentation , to see those that did feed delicately , to sit desolate in the streets ? and the precious sons of sion , comparable to fine gold , to be esteemed as earthen pitchers ; and those that were cloathed in scarlet , to embrace dunghils ? lam. . , . and is it not much more fearful , to see the only thing that hath immortality in this lower world , and carries the stamp of god , to become as a vessel wherein there is no pleasure , ier. . . ( which is but the modest expression of the vessel , men put to the most sordid use . ) oh indignity intolerable ! better thou wert dashed in a thousand pieces , than continue to be abused to so filthy a service . ii. not only man , but the whole visible creation is in vain without this . beloved , god hath made all the visible creatures in heaven and earth for the service of man , and man only is the spokesman for all the rest . man is in the universe , like the tongue in the body , which speaks for all the members . the other creatures cannot praise their maker , but by dumb signs and hints to man , that he should speak for them . man is , as it were , the high priest of gods creation , to offer the sacrifice of praise for all his fellow creatures , psal. . and . and . the lord god expecteth a tribute of praise from all his works , psalm . . now all the rest do bring in their tribute to man , and pay it in by his hand . so then , if man be false , and faithless , and selfish , god is wronged of all , and sha●l have no active glory from his works . o dreadful thought to think of ! that god should build such a world as this , and lay out such infinite power , and wisdom , and goodness , thereupon , and all in vain , and man should be guilty at last , of robbing , and spoiling him of the glory of all . o think of this , while thou art unconverted , all the offices of the creatures to thee are in vain ; thy meat nourishes thee in vain , the sun holds forth his light to thee in vain , the stars , that serve thee in their courses by their most powerful , though hidden influence , iudges . . hos. . , . do it in vain ; thy cloaths warm thee in vain ; thy beast carries thee in vain : in a word , the unwearied labour , and continual travel of the whole creation ( as to thee ) is in vain . the service of all the creatures , that drudge for thee , and yield forth their strength unto thee ( that therewith thou shouldst serve their maker ) is all but lost labour . hence the whole creation groaneth under the abuse of this unsanctified world . rom. . . that pervert them to the service of their lusts , quite contrary to the very end of their being . iii. without this , thy religion is in vain . jam. . . all thy religious performances will be but lost ; for they can neither please god , rom. . . nor save thy soul● . cor. . , . which are the very ends of religion . be thy services never so specious , yet 〈◊〉 hath no pleasure in them , isai. . . mal. . . is not that man's case dreadful , whose sacrifices are as murder , and whose prayers are a breath of abomination ? isa. . . prov. . . many under convictions think they will set upon mending , and that a few prayers and alms will salve all again ; but alas , sirs , while your hearts remain unsanctified , your duties will not pass . how punctual was iebu ? and yet all was rejected , because his heart was not upright , kings . with hos. . . how blameless was paul ? and yet being unconverted all was but loss . phil. . , . men think they do much in attending god's service , and are ready to twit him with it , isa. . . mat. . . and set him down so much their debtor , when as ( their persons being unsanctified ) their duties cannot be accepted . o soul , do not think , when thy sins pursue thee , a little praying and reforming thy course will pacify god : thou must begin with thine heart . if that be not renewed , thou canst no more please god , than one that having unspeakably offended thee , should bring thee his vomit in a dish to pacify thee , or having fallen into the mire , should think with his loathed embraces to reconcile thee . it is a great misery to labour in the fire . the poets could not invent a worser hell for sisyphus than to be getting the barrel still up the hill , and then that it should presently fall down again and renew his labour . god threatens it , as the greatest of temporal judgments , that they should build and not inhabit , plant and not gather , and their labours should be eat up by strangers , deut. . , , , . is it so great a misery to lose our common labours , to sow in vain and build in vain ? how much more to lose our pains in religion to pray and hear , and fast in vain ? this is an undoing and eternal loss . be not deceived . if thou goest on in thy sinful state , though thou sho●ldst spread forth thine hands , god will hide his eyes ; though thou make many prayers , he will not hear , 〈◊〉 . . . if a man without skill set about our work , and marr it in the doing , though he take much pains , we give him but small thanks . god will be worshipped after the due order , chron. . . if a servant do our work , but quite contrary to our order , he shall have rather stripes than praise . gods work must be done according to gods mind , or he will not be pleased ; and this cannot be , except it be done with a holy heart , chron. . . iv. without this , thy hopes are in vain , job . , . the lord hath rejected thy confidence , ier. . . first , thy hopes of comfort here are in vain . 't is not only necessary to the safety , but comfort of your condition , that you be converted . without this you shall not know peace . isai. . . without the fear of god , you cannot have the comforts of the holy ghost , acts . . god speaks peace only to his people , and to his saints , pal. . . if you have a false peace , continuing in your sins , 't is not of gods speaking ; and then you may guess the author . sin is a real sickness , isai. . . yea the worst of sickness , 't is a leprosie in the head , lev. . . the plague in the heart , kings . . 't is brokenness in the bones , psal. . . it pierc●●h , it 〈◊〉 i● racketh , it tormenteth , 〈◊〉 ● . . a man may as well expect ease , when his ●●scases are in their strength , or his bones out of joynt , as true comfort , while in his sins . o wretched man , that canst have no ease in this case , but what comes from the deadliness of the disease● you shall have the poor-sick man , saying in his lightness , he is well ; when you see death in his face . he will needs up and about his business , when the very next step is like to be into the grave . the unsanctified often see nothing amiss , they think themselves whole , and cry not out for the physician , but this shews the danger of the●r case . sin doth naturally breed distempers and disturbances in the soul●● what a continual tempest and commotion is there in a disconte●ted mind ? what an eating evil is inordinate care ? what is passion but a very feaver in the mind ? what is lust but a fire in thē bones ? what is pride but a deadly tympany ; or covetousness but an un●atiable and unsufferable thirst ? or malice and envy but venom in the very heart ? spiritual sloth is but a scurvy in the mind , and carnal security a mortal lethargy ; and how can that soul have true comfort that is under so many diseases ? but converting grace cures , and so eases the mind , and prepares the soul for a setled , standing , immortal peace . great peace have they that love thy commands , and nothing shall offend them , psal . . they are the ways of wisdom that afford pleasure and peace , prov. . . david had infinitely more pleasure in the word , than in all the delights of his court , psal. . , . the conscience cannot be truly pacified , till soundly purified , heb. . . cursed is that peace , that is maintained in a way of sin , deut. . , . two sorts of peace are more to be dreaded than all the troubles in the world ; peace with sin , and peace in sin . secondly , thy hopes of salvation hereafter are in vain : yea , worse than in vain , they are most injurious to god , most pernicions to thy self ; there is death , desperation , blasphemy in the bowels of this hope . . there is death in it . thy confidence shall be rooted out of thy tabernacles ( god will up with it root and branch ) it shall bring thee to the king of terrors , iob . . tho thou maist lean upon this house it will not stand . iob . ● . but will prove like a ruinous building , which when a man trusts to ; it falls down about his ears . . there is desperation in it . where is the hope of the hypocrite , when god takes away his soul ? iob . . then there is an end for ever of his hope . indeed , the hope of the righteous hath an end , but then 't is not a destructive , but a perfective end ; his hope ends in fruition , others in frustration , prov. . . the godly must say at death , it is finished , but the wicked , it is perished ; and in too sad earnest bemoan himself , ( as iob in a mistake ) where now is my hope ? he hath destroyed me , i am gone , and my hope is removed like a tree , job . . the righteous hath hope in his death , prov. . . when nature is dying , his hopes are living , when his body is languishing , his hopes are flourishing ; his hope is a living hope , pet. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but others a dying , yea a damning , soul-undoing hope . when a wicked man dieth , his expectation shall perish , and the hope of unjust men perisheth , prov. . . it shall be cut off , and prove like the spiders web , job . . which he spins out of his own bowels , but then comes death with the broom , and takes down all , and so there is an eternal end of his confidence , wherein he trusted . for the eyes of the wicked shall fail , and their hope shall be as the giving up of the ghost , job . . wicked men are setled in their carnal hope , and will not be beaten out of it . they hold it fast , they will not let it go . yea but death will knock off their fingers . though we cannot undeceive them , death and judgment will. when death strikes his dart through thy liver , it will let out thy soul and thy hopes together . the unsanctified have hope only in this life , cor. . . and therefore are of all men most miserable . when death comes , it lets them out into the amazing gulf of endless desperation . . there is blasphemy in it . to hope we shall be saved , though continuing unconverted , is to hope we shall prove god a liar . he hath told you , that so merciful and pitiful as he is , he will never save you notwithstanding , if you go on in ignorance , or a course of unrighteousnes , isa. . . . cor. . . in a word , he he hath told you , that whatever you be or do , nothing shall avail you to salvation without you be new creatures , gal. . . now to say god is merciful , and we hope he will save us nevertheless , is to say in effect , we hope god will not do as he saith . we may not set god's attributes at variance . god is resolved to glorifie mercy , but not with the prejudice of truth , as the presumptuous sinner will find to his everlasting sorrow . object . why but we hope in jesus christ , we put our whole trust in god , and therefore doubt not but we shall be saved . ans. . this is not to hope in christ , but against christ. to hope to see the kingdom of god , without being born again , to hope to find eternal life in the broad way , is to hope christ will prove a false prophet . 't is david's plea , i hope in thy word , psalm . . but this hope is against the word . shew me a word of christ for thy hope , that he will save thee in thine ignorance , or prophane neglects of his service , and i will never go to shake thy confidence . . god doth with abhorrence reject this hope : those condemned in the prophet , went on in their sins , yet ( faith the text ) they will lean upon the lord , mic. . . god will not endure to be made a prop to men in their sins : the lord rejected those presumptuous sinners , that went on still in their trespasses , and yet would stay themselves upon the god of israel , isa● . , . as a man would shake off the briars ( as one said well ) that cleaves to his garment . . if thy hope be any thing worth , it will purifie thee from thy sins , iohn . . but cursed is that hope , which doth cherish men in their sins . object . would you have us to despair ? answ. you must despair of ever coming to heaven as you are , acts . . that is , while you remain unconverted . you must despair ever to see the face of god without holiness , but you must by no means despair of finding mercy , upon your thorough repentance and conversion ; neither may you despair of attaining to repentance and conversion , in the use of gods means . v. without this , all that christ hath done and suffered will be ( as to you ) in vain , john . . tit. . . that is , it will no way avail to your salvation . many urge this as a sufficient ground for their hopes , that christ died for sinners : but i must tell you , christ never died to save impenitent and unconverted sinners ( so continuing ) tim. . . a great divine was wont , in his private dealings with souls , to ask two questions , . what hath christ done for you ? . what hath christ wrought in you ? without the application of the spirit in regeneration , we can have no saving 〈◊〉 ●●rest in the benefits of redempt●on . i tel● you from the lord , christ himself cannot save you , if you go on in this estate . i. it were against his trust . the mediator is the servant of the father , isa. . . shews his commission from him , acts in his name , and pleads his command for his justification , iohn . , . iohn . , . and god hath committed all things to him , entrusted his own glory , and the salvation of his elect with him , mat. . . iohn . . accordingly , christ gives his father an account of both parts of his trust , before he leaves the world , iohn . , , . now christ should quite cross his fathers glory , his greatest trust , if he should save men in their sins ; for this were to overturn all his counsels , and to offer violence to all his attributes . first , to overturn all his councels ; of which this is the order , that men should be brought through sanctification , to salvation , thes. . . he hath chosen them , that they should be holy , eph. . . they are elected to pardon and life through sanctification , pet. . . if thou canst repeal the law of gods immutable counsel , or corrupt him , whom the father hath sealed , to go directly against his commission , then and not otherwise , maist thou get to heaven in this condition . to hope that christ will save thee while unconverted , is to hope that christ will falsify his trust . he never did , nor will save one soul , but whom the father hath given him in election , and drawn to him in effectual calling , iohn . , . be assured , christ will save none , in a way contrary to his fathers will , iohn . . secondly , to offer violence to all his attributes . . to his iustice. for the righteousness of gods judgment lies , in rendring to all according to their works , rom. . , . now , should men sow to the flesh , and yet of the spirit reap everlasting life , gal. . , . where were the glory of divine justice , since it should be given to the wicked according to the work of the righteous ? . to his holiness . if god should not only save sinners , but save them in their sins , his most pure and strict holiness would be exceedingly defaced . the unsanctified is in the eyes of gods holiness , worse than a swine or viper , mat. . . pet. . . now what cleanly nature could indure to have the filthy swine bed and board with him in his parlour , or bed-chamber ? it would offer the extreamest violence to the infinite purity of the divine nature , to have such to dwell with him . they cannot stand in his judgment , they cannot abide in his presence , psalm . . psalm . , . if holy david would not endure such in his house , no nor in his sight , psalm . , . shall we think god will ? should he take men as they be from the trough to the table , from the harlots lips , from the stye and draff , to the glory of heaven , the world would think god were at no such a distance from sin , nor had such dislike of it , as we are told he hath● they would conclude , god were altogether such a one as themselves ( as they wickedly did , but from the very forbearance of god , psal. . . ) . to his veracity . for god hath declared from heaven . that if any shall say he shall have peace , tho' he should go on in the imagination of his heart : his wrath shall smoak against that man , deut. . , . that they ( only ) that confess , and forsake their sins , shall find mercy , prov. . . that they that shall enter into his hill , must be of clean hands and a pure heart , psal. . , . where were gods truth , if notwithstanding all this , he should bring men to salvation without conversion ? o desperate sinner , that darest to hope , that christ will put the lye upon his father , and nullifie his word to save thee ! . to his wisdom . for this were to throw away the choicest mercies , on them that would not value them , nor were any way suited to them . first , they would not value them . the unsanctified sinner puts but little price upon god's great salvation , mat. . . he sets no more by christ than the whole by the physician , matthew . . he prizes not his balm , values not his cure , tramples upon his blood , heb. . . now would it stand with wisdom , to force pardon and life , upon them that would give him no thanks for them ? will the all-wise god ( when he hath forbidden us to do it ) throw his holy things to dogs , and his pearls to swine , that would ( as it were ) but turn again , and rend him ? mat. . . this would make mercy to be despised indeed . wisdom requires that life be given , in a way suitable to god's honour , and that god provide for the securing his own glory , as well as man's felicity . it would be dishonourable to god , to set his jewels on the snouts of swine ( continuing such ) and to bestow his choicest riches on them , that have more pleasure in their swill , than the heavenly delights that he doth offer . god should lose the praise and glory of his grace , if he should cast it away on them , that were not only unworthy , but unwilling . secondly , they are no way suited to them . the divine wisdom is seen in suiting things each to other , the means to the end , the object to the faculty , the quality of the gift to the capacity of the receiver . now , if christ should bring the unregenerate sinner to heaven , he could take no more felicity there , than a beast if you should bring him into a beautiful room , to the society of learned men , and a well-furnished table : when as the poor thing had much rather be grazing with his fellow-brutes . alas , what should an unsanctified creature do in heaven ! he could take no content there , because nothing suits him . the place doth not suit him , he would be but piscis in arido , quite out of his element , as a swine in the parlour , or a fish out of water . the company doth not suit him . what communion hath darkness with light , corruption with perfection ? filth and rottenness , with glory and immortality ? the imployment doth not suit him : the anthems of heaven fit not his mouth , suit not his ear . canst thou charm thy beast with musick ? or wilt thou bring him to thy organ , and expect that he should make thee melody , or keep time with the skilful quire ? or had he skill , he would have no will , and so could find no pleasure , no more than the nauseous stomach in the meat , on which it hath newly surfeited . spread thy table with delicates before a languishing patient , and it will be but a very offence . alas , if the poor man think a sermon long , and say of a sabbath , what a weariness is it ? mal. . . how miserable would he think it , to be held to it to all eternity ? . to his immutability , or else to his omnisciency , omnipotency . for this is enacted in the conclave of heaven , and enrolled in the decrees of the court above , that none but the pure in heart shall ever see god , mat. . . this is laid up with him , and sealed among his treasures . now if christ , yet , bring any to heaven unconverted , either he must get them in without his fathers knowledge , and then where is his omnisciency ? or against his will , and then where were his omnipotency ? or he must change his will , and then where were his immutability ? sinner , wilt thou not yet give up thy vain hope of being saved in this condition ? saith bildad , shall the earth be forsaken for thee ? or the rocks moved out of their place ? job . . may not i , much more reason so with thee ? shall the laws of heaven be reversed for thee ? shall the everlasting foundations be overturned for thee ? shall christ put out the eye of his fathers omnisciency , or shorten the arm of his eternal power for thee ? shall divine justice be violated for thee ? or the brightness of the glory of his holiness be blemished for thee ? oh the impossibility , absurdity , blasphemy , that is in such a confidence ! to think christ will ever save thee in this condition , is to make thy saviour to become a sinner , and to do more wrong to the infinite majesty , than all the wicked on earth , or devils in hell ever did , or could . and yet wilt thou not give up such a blasphemous hope ? ii. against his word . we need not say , who shall ascend into heaven , to bring down christ from above ? or who shall descend into the deep , to bring up christ from beneath ? the word is nigh us , rom. . , , . are you agreed that christ shall end the controversie ? hear then his own words ; except you be converted you shall in no wise enter into the kingdom of heaven , mat. . . you must be born again , john . . if i wash thee not , thou hast no part in me , john . . repent or perish , luke . . one word , one would think , were enough from christ ; but how often and earnestly doth he reiterate it , verily , verily , verily , verily , except a man , be born again , he shall not see the kingdom of god , iohn . , . yea , he doth not only assert , but prove the necessity of the new birth , viz. from the fleshliness and filthiness of man's first birth , iohn . . by reason of which , man is no more fit for heaven than the beast is for the chamber of the kings presence . and wil● thou yet believe thine own presumptuous confidence , directly against christs words ? he must go quite against the law of his kingdom , and rule of his judgment , to save thee in this estate . iii. against his oath . he hath lifted up his hand to heaven , he hath sworn , that those that remain in unbelief , and know not his ways ( that is , are ignorant of them , or disobedient to them ) shall not enter into his rest , psalm . . heb. . . and wilt thou not yet believe , o sinner , that he is in earnest ? canst thou hope he will be forsworn for thee ? the covenant of grace is confirmed by an oath , and sealed by blood , heb. . . heb. . , , . mat. . . but all must be made void , and another way to heaven found out , if thou be saved , living and dying unsanctified . god is come to his lowest and last terms with man , and hath condescended as far as with honour he could , hath set up his pillars with a ne plus ultra . men cannot be saved , while unconverted , except they could get another covenant made , and the whole frame of the gospel , ( which was established for ever , with such dreadful solemnities ) quite altered ; and would not this be a distracted hope ? iv. against his honour . god will so shew his love to the sinner as withal to shew his hatred to sin . therefore he that names the name of jesus must depart from iniquity , tim. . . and deny all ungodliness ; and he that hath hope of life by christ must purifie himself as he is pure , iohn . . tit. . . otherwise christ would be thought a favourer of sin . the lord jesus would have all the world to know , though he pardon sin , he will not protect it . if holy david shall say , depart from me all you workers of iniquity , psal. . . and shall shut the doors against them , psal. . . shall not such much more expect it from christs holiness ? would it be for his honour , to have the dogs to the table ? or to lodge the swine with his children ? or to have abraham's bosom to be a nest of vipers . v. against his offices . god hath exalted him to be a prince and a saviour , acts . . he should act against both , should he save men in their sins . it is the office of a king. parcere subjectis , & debellare superbos . to be a terrer to evil doers and a praise to them that do well , rom. . , . he is a minister of god , a revenger to execute wrath on him that doth evil . now should christ favour the ungodly ( so continuing ) and take those to reign with him that would not that he should reign over them , luke . . this were quite against his office : he therefore reigns , that he may put his enemies under his feet , cor. . . now should he lay them in his bosom he should cross the end of his regal power . it belongs to christ , as a king to subdue the hearts , and slay the lusts of his chosen , psalm . . psalm . . . what king would take the rebels , in open hostility , into his court ? what were this but to betra● life , kingdom , government and all together ? if christ be a king , he must have homage , honour , sub●ection , &c. ma● . . . now to save men while in their natural enmity , were to obscure his dignity , lose his authority , bring contempt on his government , and sell his dear-bought rights for nought . again , as christ should not be a prince , so neither a saviour , if he should do this . for his salvation is spiritual , he is called jesus , because he saves his people from their sins , mat. . . so that should he save them in their sins , he should be neither lord nor jesus . to save men from the punishment , and not from the power of sin , were to do his work by halves , and be an imperfect saviour . his office , as the deliverer , is to turn away ungodliness from jacob , rom. . . he is sent to bless men in turning them from their iniquities , acts . . to make an end of sin , dan. . . so that he should destroy his own designs , and nullifie his offices , to save men abiding in their unconverted estate . application , arise then , what meanest thou o sleeper ? awake , o secure sinner , left thou be consumed in thine iniquities , say as the lepers , if we sit here we shall die , kings . , . verily , it is not more certain that thou art now out of hell , than that thou shalt speedily be in it , except thou repent and be converted , there is but this one door for thee to escape by . arise then , o sluggard , and shake off thine excuses . how long wilt thou slumber , and fold thine hands to sleep ? prov. . , . wilt thou lie down in the midst of the sea , or sleep on the top of the mast ? prov. . . there is no remedy ; but thou must either turn or burn . there is an unchangeable necessity of the change of thy condition , except thou art resolved to abide the worst of it , and try it out with the almighty . if thou lovest thy life , o man , arise and come away . methinks i see the lord jesus laying the merciful hands of an holy violence upon thee ; methinks he carries it like the angels to let , gen. . , &c. then the angels ●●●st●ned lot , saying , arise , lest thou be consumed , and while ●he ling●ed , the men laid hold upon his hand , the lord being mercifull unto him , and they brought him without the city and said , escape for thy life . stay not in all the plain , escape to the mountain , lest thou be consumed . oh how willful will thy destruction be , if thou shouldest yet harden thy self in thy sinful states but none of you can say , but you have had fair warning . yet methinks i cannot tell how to leave you so : it is not enough to me to have delivered my own soul. what , shall i go away without my errand ? will none of you arise , and follow me ? have i been all this while speaking to the wind ? have i been charming the deaf adder , or allaying the tumbling ocean with arguments ? do i speak to the trees or rocks , or to men ? to the tombs and monuments of the dead , or to a living auditory ? if you be men , and not senseless stocks , stand still , and consider whither you are going : if you have the reason and understanding of men , dare not to run into the flames , and fall into hell with your eyes open : but bethink your selves , and set to the work of repentance . what! men , and yet ●un into the pit , when the very beasts will not be forced in ! what , endowed with reason , and yet dally with death and hell , and the vengeance of the almighty ! are men herein distinguished from the very brutes , that they have no foresight of , and care to provide for the things to come ; and will you not hasten your escape from eternal torments ? o shew your selves men , and let reason prevail with you ; is it a reasonable thing for you to contend against the lord your maker ? isa. . . or to harden your selves against his word ? iob . . as though the strength of israel would lie ? . sam. . . is it reasonable that an understanding creature should lose , yea live quite against the very end of his being , and be as a broken pitcher , only fit for the dunghill ? is it tolerable , that the only thing in this world that god hath made capable of knowing his will , and bringing him glor● , should yet live in ignorance of his maker , and be unserviceable to his use ; yea should be engaged against him , and spit his venom in the face of his creator ? hear , o heavens , and give ear , o earth , and let the creatures without sense be judge , if this be reason , that man , when god hath nourished and brought him up , should rebel against him , isa. . . judge in ●our own selves : is it a reasonable undertaking , for bryars and thorns , to set themselves in battle against the devouring sire ? isa. . . or for the potsherd of the earth to strive with his maker ? if you will say , this is not reason , surely the eye of reason , is quite put out . and if this be reason , then there is no reason that you should continue as you be , but 't is all the reason in the world , you should forthwith repent and turn . what shall i say ? i could spend my self in this argument . oh that you would but hearken to me ! that you would pre●ently set upon a new course ! will you not be made clean ? when shall it once be ? what! will no body be perswaded ? reader , shall i prevail with thee for one ? wilt thou sit down and con●ider the forementioned arguments , and debate it , whether it be not best to turn ? come and let us reason together . is it good for thee to be here ? wilt thou fit still , till the tide come in upon thee ? is it good for thee to try whether god will be so good as his word ? and to harden thy self in a conceit , that all is well with thee , while thou remainest unsanctified . but i know you will not be persuaded , but the greatest part will be as they have been , and do as they have done . i know the drunkard will to his vomit again , and the deceiver will to his deceit again , and the lustful wanton to his dalliance again . alas , that i must leave you where you were ; in your ignorance or looseness , or in your lifeless formality and customary devotions ! however , i will sit down and bemoan my fruitless labours , and spend some sighs over m● perishing hearers . o distracted sinners ! what will their end be ? what will they do in the day of visitation ? whither will they flee for help ? where will they leave their glory ? isa. . . how powerfully hath sin bewitched them ? how effectually hath the god of this world blinded them ? how strong is their delusion ? how uncircumcised their ears ? how obdurate their hearts ? satan hath them at his beck . but how long may i call , and can get no answer ? i may dispute with them year after year , and they will give me the hearing , and that is all . they must and will have their sins , say what i will. though i tell them there is death in the cup , yet they will take it up . though i tell them 't is the broad way , and endeth in destruction , yet they will go on in it . i warn them , yet cannot win them . sometimes i think , the mercies of god will melt them , and his winning invitations will overcome them : but i find them as they were● : sometimes , that the terrour of the lord will persuade them ; yet neither will this do it . they will approve the word , like the sermon , commend the preacher ; but they will yet live as they did . they will not deny me , yet they will not obey me . they will flock to the word of god , and sit before me as his people , and hear my words ; but they will not do them . they value and will plead for ministers ; and i am to them as the lovely song of one that hath a pleasant voice ; yet i cannot get them to come under christ's yoke . they love me , and will be ready to say they will do any thing for me ; but for my life , i cannot persuade them to leave their sins to forgo their evil company , their intemperance , their unjust gains , &c. i cannot prevail with them , to set up prayer in their families and closets , yet they will promise me , like the forward son , that said , i go sir , but went not . mat. . . i cannot persuade them to learn the principles of religion , though else they will die without knowledge , iob . . i tell them their misery ; but they will not believe but ●tis well enough ; if i tell them particularly i fear for such reasons their state is bad , they will judge me censorious ; or if they be at present a little awakened , are quickly lull'd asleep by satan again , and have lost the sense of all . alas for my poor hearers ! must they perish at last by hundreds , when ministers would so fain save them ? what course shall i use with them that i have not tryed ? what shall i do for the daughter of my people ? jer. . . o lord god help . alas shall i leave them thus ? if they will not hear me ; yet do thou hear me . oh that they might yet live in thy sight ! lord save them , or else they perish . my heart would melt to see their houses on fire about their ears , when they were fast asleep in their beds : and shall not my soul be moved within me , to see them falling into endless perdition ? lord have compassion , and save them out of the burning . put forth thy divine power , and the work will be done : but as for me i cann't prevail . chap. iv. shewing the marks of the unconverted . vvhile we keep aloof in generals there is little fruit to be expected . it is the hand-fight that does execution . david is not awaken'd by the prophet's hovering at a distance , in parabolical insinuations : he is forced to close with him , and tell him home , thou art the man. few will , in words , deny the necessity of the new birth ; but they have a self deluding confidence , that the work is not now to do . and because they know themselves free from that gross hypocrisie , that doth take up religion merely for a colour to deceive others , and for the covering of wicked designs : they are confident of their sincerity , and suspect not that mor● close hypocrisie ( where the greatest danger lies ) by which a man deceiveth his own soul , iam. . . but mans deceitful heart is such a matchless cheat , and self delusion , so reigning and so fatal a disease that i know not whether be the greater , the difficulty , or the displicency , or the necessity of the undeceiving work that i am now upon . alas for my unconverted hearers ! they must be undeceived , or undone ; but how shall this be effected ? hic labor , hoc opus est . help , o all-searching light , and let thy discerning eye discover the rotten foundation of the self-deceiver ; and lead me , o lord god , as thou didst thy prophet , into the chambers of imagery , and dig brough the wall of sinners hearts , and discover the hidden abominations that are l●king out of 〈…〉 the dark . o● send thine angel before me , to 〈◊〉 ●undry wards of their hearts , as thou didst before peter , ●●d make ever the iron g●●es to fly open of their own accord . and as jonathan no sooner tasted the hon●y , but his eyes were ●●lightned ; so grant o lord , that when the poor decei●ed ●●●ls with whom i have to do , shall cast their eyes upon the●e lin●s , their minds may be illuminated , and their consciences convinced and awakened , that they may see with their eyes , and hear with their ears , and be converted , and thou ●ayst heal them . this must be premised , before we proceed to the discovery , that it is most certain men may have a confident perswasion , that their hearts and states be good , and yet be unsound . hear the truth himself , who shews in laodicea's case , that men may be wretched , and miserable , and poor , and blind , and naked , and yet not know it , yea they may be confident they are rich and increased in grace , rev. . . there is a generation that is pure in their own eyes , and yet is not washed from their filthiness , prov. . . who better perswaded of his case , than paul , while yet he remained unconverted ? rom. . . so that they are miserably deceived , that take a strong confidence , for a sufficient evidence . they that have no better proof , than barely a strong perswasion , that they are converted , are certainly as yet ●●rangers to conversion . but to come more close ; as it was said of the adherents of antichrist , so here ; some of the unconverted carry their marks in their foreheads , more openly ; and some in their hands , more covertly . the apostle reckons up some , upon whom he writes the sentence of death , as in these dreadful catalogues , which i beseech you to attend with all diligence , eph. . , . for this you know , that no whoremonger , nor unclean person , nor covetous man , who is an idolater , hath an inheritance in the kingdom of christ and of god. let no man deceive you with vain words , for because of these things cometh the wrath of god upon the children of disobedience . rev. . . but the fearful and unbelieving , and the abominable , and murderers , and whoremongers , and sorcerers , and idolaters , and ●ll liars , shall have their part in the lake that burneth with fire and brimstone , which is the second death . cor. . , . know you not , that the unrighteous shall not inherit the kingdom of god ? be not deceived , neither fornicators , nor idolaters and adulterers , nor effeminate , nor abusers of themselves with mankind , nor thieves , nor covetous , nor drunkards , nor revilers , or extortioners , shall inherit the kingdom of god ? see gal. . , , . wo to them that have their names written in these bed-rolls : such may know , as certainly as if god had told it them from heaven , that they are unsanctified , and under an impossibility of being saved in this condition . there are then these several sorts , that , past all dispute , are unconverted , they carry their marks in their foreheads . . the unclean . these are ever reckoned among the goats , and have their names , whoever be left out , in all the forementioned catalogues , eph. . . rev. . . cor. . , . . the covetous . these are ever branded for idolaters , and the doors of the kingdom are shut against them by name , eph. . . col. . . cor. . , . . drunkards . not only such as drink away their reason , but withal , yea , above all , such as are too strong for strong drink . the lord fills his mouth with woes against these , and declares them to have no inheritance in the kingdom of god , isa. . , , . gal. . . . liars . the god that cannot lye hath told them that there is no place for them in his kingdom , no entrance into his hill ; but their portion is with the father of lies ( whose children they are ) in the lake of burnings , psal. . , . rev. . , . iohn . . prov. . . . swearers . the end of these , without deep and speedy repentance , is swift destruction , and most certain and unavoidable condemnation , iam. . . zech. . , , . . railers and back-biters , that love to take up a reproach against their neighbour , and fling all the dirt they can in his face , or else wound him secretly behind his back , psal. . , . cor. . . cor. . . . thieves . extortioners , oppressors , that grind the poor , over-reach their brethren , when they have them at an advantage , these must know , that god is the avenger of all such , thes. . . hear , o ye false and purloining and wastful servants : hear , o ye deceitful tradesmen , hear your sentence . god will certainly hold his door against you , and turn your treasures of unrighteousness into the treasures of wrath , and make your ill-gotten silver and gold , to torment you like burning metal in your bowels , cor. . . . iames . , . . all that do ordinarily live in the prophane neglect of god's worship , that hear not his word , that call not on his name , that restrain prayer before god , that mind not their own , nor their families souls , but live without god in the world , ioh. . . ioh. . . psal. . . psal. . . eph. . . and . . . those that are frequenters and lovers of evil company . god hath declared , he will be the destruction of all such , and that they shall never enter into the hill of his rest , prov. . . psalm . . prov. . . . scoffers at religion , that make a scorn of precise walking , and mock at the messengers and diligent servants of the lord , and at their holy profession , and make themselves merry with the weakness and failings of professors : hear , ye despisers , hear your dreadful doom , prov. . . chron. . . prov. . . sinner , consider diligently , whether thou art not to be found in one of these ranks ; for if this be thy case thou art in the gall of bitterness , and bond of iniquity ; for all these do carry their marks in their foreheads , and are undoubtedly the sons of death . and if so , the lord pitty our poor congregations ; oh how little a number will be left , when these ten sorts are set out ! alas on how many doors , on how many faces must we write , lord have mercy upon us ! sirs , what shift do you make to keep up your confidence of your good estate , when god from heaven declares against you , and pronounces you in a state of damnation ? i would reason with you , 〈◊〉 god with them ; how canst thou say , i am not polluted ? jer. . . see thy way in the valley , know what thou hast done . man , is not thy conscience privy to thy tricks of deceit , to thy chamber pranks , to thy way of lying ? yea , are not thy friends , thy family , thy neighbours , witnesses to thy prophane neglects of gods worship , to thy covetous practices , to thy envious and malicious carriage ? may not they point at thee , as thou goest , there goes a gaming prodigal ; there goes a drunken nabal , a companion of evil-doors ; there goes a railer , or a scoffer , a loose-liver ? beloved , god hath written it , as with a sun-beam , in the book out of which you must be judged , that these are not the spots of his children , and that none such ( except renewed by converting grace ) shall ever escape the damnation of hell. oh that such of you would now be perswaded t● repent and turn from all your transgressions ; or else iniquity will be your ruin ! ezek. . . alas for poor hard'ned sinners ! must i leave you at last where you were ? must i leave the tipler still at the ale-bench ? must i leave the wanton still at his dalliance ? must i leave the malicious still in his venom ? and the drunkard still at his vomit ? however you must know that you have been warned , and that i am clear of your blood . and whether men will hear , or whether they will forbear , i will leave these scriptures with them , either as thunderbolts to awaken them , or as searing irons to harden them to a reprobate sence , psal. . . god shall wound the head of his enemies , and the hairy scalp of such a one , as goeth on still in his trespasses . prov. . . he that being often reproved hardneth his neck , shall suddenly be destroyed , and that without remedy . prov. . , &c. because i have called , and ye refused , i have stretched out my hand , and no man regarded , &c. i will mock at your calamity — when your destruction cometh as a whirlwind . and now i imagine , many will begin to bless themselves , and think all is well , because they cannot be spotted with the grosser evils above mentioned . but i must further tell you , that there are another sort of unsanctified persons , that carry not their marks in their foreheads , but more secretly and covertly in their hands . these do frequently deceive themselves and others , and pass for good christians , when they are all the while unsound at bottom . many pass undiscovered , till death and judgment bring all to light . those self-deceivers seem to come even to heaven's gate with confidence of their admission , and yet are turned off at last , mat. . . brethren , beloved , i beseech you deeply to lay to heart , and firmly to retain this awakening consideration : that multitudes miscarry by the hand of some secret sin , that is not only hidden from others but ( for want of observing their own hearts ) even from themselves . a man may be free from open pollutions , and yet die at last by the fatal hand of some unobserved iniquity . and there be these twelve hidden sins , by which souls go down by numbers into the chambers of death . these you must search carefully for , and take them as black marks ( wherever they be found ) discovering a graceless and unconverted estate . and as you love your lives , read carefully , with a holy jealousie of your selves , lest you should be the persons concerned . . gross ignorance . ah how many poor souls doth this sin kill in the dark , hos. . . while they think verily they have good hearts , and are in the ready way to heaven ! this is the murderer that dispatches thousands in a silent manner , when ( poor hearts ! ) they suspect nothing , and see not the hand that mischiefs them . you shall find whatever excuses you have for ignorance , that 't is a soul-undoing , evil , isa. . . thes. . . cor. . . ah would it not have pitted a man's heart to have seen that woful spectacle , when the poor protestants were shut up a multitude together in a barn , and a butcher comes with his inhumane hands warm in humane blood , and leads them one by one blind-fold to a block , where he slew them ( poor innocents ! ) one after another by the scores in cold blood ? but how much more should our hearts bleed , to think of the hundreds in great congregations , that ignorance doth butcher in secret , and lead them blind-fold to the block ? beware this be none of your case . make no pleas for ignorance . if you spare that sin , know that that will not spare you . will a man keep a murderer in his bosom ? . secret reserves in closing with christ. to forsake all for christ , to hate father and mother , yea , and a mans own life for him , this is a hard saying , luke . . some will do much , but they will not be of the religion that will undo them ; they never come to be entirely devoted to christ , nor fully to resign to him : they must have the sweet sin : they mean to do themselves no harm : they have secret exceptions , for life , liberty , or estate . many take christ thus hand over head , and never consider his self denying terms , nor cast up the cost ; and this error in the foundation marrs all , and secretly ruins them for ever , luke . . mat. . . . formality in religion . many stick in the bark , and rest in the outside of religion , and in the external performances of holy duties , mat. . . and this oft-times doth most effectually deceive men , and doth more certainly undo them , than open looseness ; as it was in the pharisees case , mat. . . they hear , they fast , they pray , they give alms , and therefore will not believe but their case is good , luke . . whereas resting in the work done , and coming short of the heart-work , and the inward power and vitals of religion , they fall at last into the burning , from the flattering hopes , and confident persuasions of their being in the ready way to heaven , mat. . , . oh dreadful case ; when a man's religion shall serve only to harden him , and effectually to delude and deceive his own soul● . the prevalency of false ends in holy duties . mat. . . this was the bane of the pharisees . oh how many a poor soul is undone by this , and drops into hell , before he discerns his mistake ! he performs good duties , and so thinks all is well , and perceives not that he is actuated by carnal motives all the while . it is too true that even with the truly sanctified , many carnal ends will oft-times creep in ; but they are the matter of his hatred and humiliation , and never come to be habitually prevalent with him , and to bear the greatest sway , rom. . . but now when the main thing that doth ordinarily carry a man out to religious duties , shall be some carnal end , as to satisfie his conscience , to get the repute of being religious , to be seen of men , to shew his own gifts and parts , to avoid the reproach of a prophane and irreligious person , or the like ; this discovers an unsound heart , hos. . . zech. . , . o christians , if you would avoid self-deceit , see that you mind , not only your acts , but withal , yea , above all , your ends . . trusting in their own righteousness , luk. . . this is a soul undoing mischief , rom. . . when men do trust in their own righteousness , they do indeed reject christ's . beloved , you had need be watchful on every hand , for , not only your sins , but your duties , may undo you . it may be you never thought of this , but so it is , that a man may as certainly miscarry by his seeming righteousness , and supposed graces , as by gross sins ; and that is when a man doth trust to these as his righteousness before god , for the satisfying his justice , appeasing his wrath , procuring his favour , and obtaining of his own pardon : for this is to put christ out of office , and make a saviour of our own duties and graces . beware of this , o professors ; you are much in duties , but this one fly will spoil all the ointment . when you have done most , and best , be sure to go out of your selves to christ , reckon your own righteousness but rags , psalm . . phil. . . isa. . . neh. . . . a secret enmity against the strictness of religion . many moral persons , punctual in their formal devotion , have yet a bitter enmity against preciseness , and hate the life and power of religion , phil. . . compared with acts . . they like not this frowardness , nor that men should keep such a stir in religion . they condemn the strictness of religion , as singularity , indiscretion , and intemperate zeal , and with them a lively preacher , or lively christian , is but a heady fellow . these men love not holiness , as holiness , ( for then they would love the height of holiness ) and therefore are undoubtedly rotten at heart , whatever good opinion they have of themselves . . the resting in a certain pitch of religion . when they have so much as will save them ( as they suppose ) they look no further , and so shew themselves short of true grace , which will ever put men upon aspiring to further perfection . phil. . . pro. . . . the predominant love of the world. this is the sure evidence of an unsanctified heart , mar. . . iohn . . but how close doth this sin lurk oft-times under a fair covert of forward profession ? luke . . yea such a power of deceit is there in this sin , that many times when every body else can see the man's worldliness , and covetousness , he cannot see it himself , but hath so many colours , and excuses , and pretences for his eagerness , on the world , that he doth blind his own eyes , and perish in his self-deceit . how many professors be here , with whom the world hath more of their hearts and affections than christ ? who mind earthly things , and thereby are evidently after the flesh , and like to end in destruction ? rom. . . phil. . . yet ask these men ; and they will tell you confidently , they prize christ above all , god forbid else ! and see not their own earthly mindedness for want of a narrow observation of the workings of their own hearts . did they but carefully search , they would quickly find that their greatest content is in the world , luke . . and their greatest care and main endeavour to get and secure the world , which are the certain discovery of an unconverted sinner . may the professing part of the world take earnest heed , that they perish not by the hand of this sin unobserved . men may be , and often are kept off from christ , as effectually , by the inordinate love of lawful comforts , as by the most unlawful courses , mat. . . luke . , , , . . reigning malice and envy against those that disrespect them , or are injurious to them , ioh. . , . o how do many that seem to be religious remember injuries , and carry grudges , and will return men as good as they bring , rendring evil for evil , loving to take revenge , wishing evil to them that wrong them , directly against the rule of the gospel , the pattern of christ , and the nature of god , rom. . , . pet. . , . neh. . . doubtless where this evil is kept boiling in the heart , and is not hated , resisted , mortified , but doth habitually prevail , that person is in the very gall of bitterness , and in a state of death , mat. . , . iohn . , . reader , doth nothing of this touch thee ? art thou in none of the forementioned ranks ? o search and search again ; take thy heart solemnly to task . woe unto thee , if after all thy profession thou shouldst be found under the power of ignorance , lost in formality , drowned in earthly mindedness , envenomed with malice , exalted in an opinion of thine own righteousness , levened with hypocrisie , and carnal ends in gods service , imbittered against strictness : this would be a sad discovery that all thy religion were in vain . but i must proceed . . unmortified pride . when men love the praise of men , more than the praise of god ; and set their hearts upon mens esteem● applause and approbation , it is most certain they are yet in their sins , and strangers to true conversion . iohn . . gal. . . when men see not , nor complain of , nor groan under the pride of their own hearts , it 's a sign they are stark dead in sin . o how secretly doth this sin live and reign in many hearts , and they know it not , but are very strangers to themselves ! iohn . . . the prevailing love of pleasure , tim. . . this is a black mark . when men give the flesh the liberty that it craves , and pamper , and please it , and do not deny and restrain it : when their great delight is in gratifying their bellies , and pleasing their senses ; whatever appearance they may have of religion , all is unsound , rom. . . tit. . . a flesh-pleasing life , cannot be pleasing to god , they that are christ's have crucified the flesh , and are careful to cross it , and keep it under , as their enemy , gal. . . cor. . , , . . carnal security , or a presumptuous and ungrounded confidence , that their condition is already good , rev. . . many cry , peace and safety , when sudden destruction is coming upon them , . thes. . . this was that which kept the foolish virgins sleeping , when they should have been working ; upon their beds , when they should have been at the markets , mat. . , . prov. . . they perceived not their want of oyl , till the bridegroom was come ; and while they went to buy , the door was shut . and o that these foolish virgins had no successors ! where is the place , yea where is the house almost , where these do not dwell ? men are willing to cherish in themselves , upon never so slight grounds , a hope that their condition is good , and so look not out after a change , and by this means perish in their sins . are you at peace ? shew me upon what grounds your peace is maintained . is it a scripture peace ? can you shew the distinguishing marks of a sound believer ? can you evidence that you have something more than any hypocrite in the world ever had ? if not , fear this peace more than any trouble ; and know that a carnal peace doth commonly prove the most mortal enemy of the poor soul ; and while it smiles and kisses , and speaks it fair , doth fatally smite it , as it were under the fifth rib . by this time methinks i hear my reader crying out with the disciples , who then shall be saved ? set out from among our congregations all those ten ranks of the prophane , on the one hand , and then besides , take out all these twelve sorts of close and self-deceiving hypocrites on the other hand , and tell me then , whether it be not a remnant that shall be saved . how few will be the sheep that shall be left , when all these shall be separated , and set among the goats ? for my part , of all my numerous hearers , i have no hope to see any of them in heaven , that are to be found among these two and twenty sorts that are here mentioned , except by sound conversion they be brought into another condition . application . and now , conscience , do thine office , speak out , and speak home to him that heareth or readeth these lines . if thou find any of these marks upon him , thou must pronounce him utterly unclean , levit. . . take not up a lie into thy mouth : speak not peace to him , to whom god speaks no peace . let not lust bribe thee , or self-love , or carnal prejudice blind thee . i subpoena thee from the court of heaven , to come and give in evidence : i require thee in the name of god to go with me to the search of the suspected house . as thou wilt answer it at thy peril , give in a true report of the state and case of him that readeth this book . conscience , wilt thou altogether hold thy peace at such a time as this ? i adjure thee by the living god , that thou tell us the truth . mat. . . is the man converted , or is he not ? doth he allow himself in any way of sin , or doth he not ? doth he truly love , and please , and prize , and delight in god above all other things , or not ? come put it to an issue . how long shall this soul live at uncertainties ? oh conscience , bring in thy verdict . is this man a new man , or is he not ? how dost thou find it ? hath there passed a thorough and mighty change upon him , or not ? when was the time , where was the place , or what was the means , by which this thorough change of the new birth was wrought in his soul ? speak conscience : or if thou canst not tell time and place , canst thou shew scripture evidence , that the work is done ? hath the man been ever taken off from his false bottom , from the false hopes , and false peace wherein once he trusted ? hath he been deeply convinced of sin , and of his lost and undone condition , and brought out of himself , and off from his sins , to give up himself entirely to jesus christ ; or dost thou not find him to this day under the power of ignorance , or in the mire of prophaneness ? hast thou not taken upon him the gains of unrighteousness ? dost not thou find him a stranger to prayer , a neglecter of the word , a lover of this present world ? dost not thou often catch him in a lie ? dost not thou find his heart fermented with malice , or burning with lust , or going after his covetousness ? speak plainly to all the forementioned particulars : canst thou acquit this man , this woman , from being any of the two and twenty sorts here described ? if he be found with any of them , set him aside , his portion is not with the saints . he must be converted and made a new creature , or else he cannot enter into the kingdom of god. beloved , be not your own betrayers , do not deceive your own hearts , nor set your hands to your own ruin , by a wilful blinding of your selves . set up a tribunal in your own breasts . bring the word and conscience together . to the law and to the testimony , isa. . . hear what the word concludes of your estates . o follow the search , till you have found how the case stands . mistake here , and perish . and such is the treachery of the heart , the subtilty of the tempter , and the deceitfulness of sin , ier. . . cor. . . heb. . . all conspire to flatter and deceive the poor soul , and withal so common and easie it is to be mistaken , that it 's a thousand to one but you will be deceived , unless you be very careful , and thorough , and impartial in the enquiry into your spiritual conditions . oh therefore ply your work , go to the bottom , search as with candles , weigh you in the ballance , come to the standard of the sanctuary , bring your coin to the touch-stone . you have the archest cheats in the world to deal with : a world of counterfeit coin is going , happy is he that takes no counters for gold. satan is master of deceits , he can draw to the life : he is perfect in the trade : there is nothing but he can imitate . you cannot wish for any grace , but he can fit you to a hair with a counterfeit . trade wearily , look on every piece you take , be jealous ; ●rust not so much as your own hearts . run to god to search you , and try you , to examine you , and prove your reins , psalm . . psal. . , . if other helps suffice not to bring all to an issue , but you are still at a loss , open your cases faithfully to some godly and faithful minister , mal. . . rest not , till you have put the business of your eternal welfare out of question , pet. . . o searcher of hearts , put thou this soul upon and help him in the search . chap. v. shewing the miseries of the unconverted . so unspeakably dreadful is the case of every unconverted soul , that i have sometimes thoughts , if we could but convince men , that they are yet unregenerate , the work were upon the matter done . but i sadly experience , that such a spirit of sloth and slumber ( rom. . . mat. . . ) possesses the unsanctified , that though they be convinced that they are yet unconverted ; yet they oft-times carelesly sit still , and what through the avocation of sensual pleasures , or hurry of worldly business , or noise and clamour of earthly cares , and lusts , and affections , luke . . the voice of conscience is drowned , and men go no farther than some cold wishes , and general purposes of repenting and amending , acts . . it 's therefore of high necessity , that i do not only convince men , that they are unconverted ; but that i also endeavour to bring them to a sense of the fearful misery of this estate . but here i find my self aground at first putting forth . what tongue can tell the heirs of hell sufficiently of their misery , unless 't were dives's in that flame , luke . . where is the ready writer , whose pen can● decipher their misery , that are without god in the world ? eph. . . this cannot fully be done , unless we knew the infinite ocean of that bliss and perfection which is in that god , which a state of sin doth exclude men from . who knoweth ( saith moses ) the power of thine anger ? psal. . . and how shall i tell men , that which i do not know ? yet so much we know , as one would think would shake the hear● of that man , that had the least degree of spiritual life and sense . but this is yet the more posing difficulty , that i am to speak to them that are without sense . alas this is not the least part of man's misery upon him that he is dead , stark dead in trespasses and sins , eph. . . could i bring paradise into view , or represent the kingdom of heaven to as much advantage as the tempter did the kingdoms of the world , and all the glory thereof , to our saviour : or could i uncover the race of the deep and devouring gulph of tophet in all its terrors , and open the gates of the infernal furnace , alas he hath no eyes to see it , mat. . , . could i paint out the beauties of holiness , or glory of the gospel to the life ; or could i bring above-board the more than diabolical deformity and ugliness of sin , he can no more judge of the loveliness and beauty of the one , nor the filthiness and hatefulness of the other , than the blind man of colours . he is alienated from the life of god , through the ignorance that is in him , because of the blindness of his heart , eph. . . he neither doth nor can know the things of god , because they are spiritually discerned , cor. . . his eyes cannot be savingly opened , but by converting grace , acts . . he is a child of darkness , and walks in darkness , ioh. . . yea the light in him is darkness , mat. . , . shall i ring his knell , or read his sentence , or sound in his ear , the terrible trump of gods judgments , that one would think should make both his ears to tingle , and strike him into belshazzar's fit , even to appale his countenance , and loose his joynts , and make his knees smite one against another ? yet alas ! he perceives me not , he hath no ears to hear . or shall i call up all the daughters of musick , and sing the song of moses , and of the lamb ? yet he will not be stirred . shall i allure him with the joyful sound , and the lovely song , and glad tidings of the gospel ? with the most sweet and inviting calls , comforts , cordials , of the divine promises , so exceeding great and precious , it will not affect him savingly , unless i could find him ears , mat. . . as well as tell him the news . shall i set before him the feast of fat things , the wine of wisdom , the bread of god , the tree of life , the hidden manna ? he hath no appetite for them , no mind to them , cor. . . mat. . . should i press the choicest grapes , the heavenly clusters of gospel priviledges , and drink to him in the richest wine of gods own cellar , yea of his own side , or set before him the delicious hony-comb of gods testimonies , psal. . . alas , he hath no tast to discern them . shall i invite the dead to arise and eat the banquet of their funerals ? no more can the dead in sin favour the holy food wherewith the lord of life hath spread his table . what then shall i do ? shall i burn the brimstone of hell at his nostrils ? or shall i open the box of spikenard , very precious● that filleth the whole house of this universe with its perfume , mark. . . iohn . . and hope that the favour of christ's ointments , and the smell of his garments will attract him ? psal. . . alas ! dead sinners are like the dumb idols , they have mouths , but they speak not ; eyes have they , but they see not ; they have ears , but they hear not ; noses have they , but they smell not ; they have hands , but they handle not ; feet have they , but they walk not : neither speak they through their throat , psal. . , , . they are destitute of all spiritual sense and motion . but let me try the sense that doth last leave us , and draw the sword of the word ; yet lay at him while i will ; yea though i choose mine arrows out of god's quiver , and direct them to the heart , nevertheless he feeleth it not ; for how should he , being past feeling ? eph. . . so that though the wrath of god abideth on him , and the mountainous weight of so many thousand sins , yet he goes up and down as light as if nothing ●iled him . rom. . . in a word he carries a dead soul in a living body , and his flesh is but the walking coffin of a corrupted mind , that is twice dead , iude . rotting in the slime and putrefaction of noisom lusts , mat. . , . which way then shall i come at the miserable objects that i have to deal with ; who shall make the heart of stone to relent ? zech. . . or the lifeless carkass to feel and move ? that god that is able of stones to raise up children unto abraham , mat. . . that raiseth the dead , cor. . . and melteth the mountains , nah. . . and strikes water out of the flints , deut. . . that loves to work like himself , beyond the hopes and belief of man , that peopleth his church with dry bones , and planteth his orchard with dry sticks ; he is able to do this . therefore i bow my knee to the most high god , eph. . . and as our saviour prayed at the sepulchre of lazarus , iohn . , . and the shunamite ran to the man of god for her dead child , kings . . so doth your mourning minister kneel about your graves , and carry you in the arms of prayer to that god in whom your help is found . oh thou all powerful iehovah , that workest , and none can lett thee , that hast the keys of hell and of death , pitty thou the dead souls that lie here intombed , and roll away the grave stone , and say as to lazarus , when already ●tinking , come forth . lighten thou this darkness , o inaccessable light , and let the day-spring from on high , visit the darksome region of the dead to whom i speak : for thou canst open the eyes that death it self hath closed . thou that formedst the ear , canst restore the hearing . say thou to these ears , ephphatah , and they shall be opened . give thou eyes to see thine excellencies ; a taste that may relish thy sweetness ; a scent that may savour thine ointments , a feeling that may sence the priviledge of thy favour , the burden of thy wrath , the intolerable weight of unpardoned sin , and give thy servants command to prophesie to the dry bones , and let the effect of this prophesie , be , as of thy prophet , when he prophesied the valley of dry bones into a living army , exceeding great , ezek. . , &c. the hand of the lord was upon me , and carried me out in the spirit of the lord , and set me down in the midst of the valley , which was full of bones ; he said unto me , prophesie upon these bones , and say unto them , o ye dry bones , bear the word of the lord. thus saith the lord god unto these bones , behold i will cause breath to enter into you , and ye shall live . and i will lay sinews upon you , and will bring up flesh upon you , and cover you with skin , and put breath in you , and ye shall live , and ye shall know that i am the lord. so i prophesied as i was commanded , and as i prophesied , there was a noise , and behold a shaking , and the bones came together bone to his bone . and when i beheld , lo the sinew● and the flesh came up upon them , and covered them above , but there was no breath in them , then said he unto me , prophesie unto the wind , prophesie son of man , and say unto the wind : thus saith the lord god , come from the four winds , o breath and breathe upon these slain , that they may live , so i prophesied as he commanded me , and the breath came into them , and they lived , and stood up upon their feet , an exceeding great army . but i must proceed , as i am able , to unfold that misery , which i confess no tongue can unfold ; no heart can sufficiently comprehend . know therefore that while thou art unconverted . . the infinite god is engaged against thee . it is no small part of thy misery , that thou art without god , eph. . . how doth micah run crying after the danites ; you have taken away my gods , and what have i more ? judges . , . o what a mourning then must thou lift up , that art without god , that canst lay no claim to him , without daring unsurpation ! thou mayst say of god , as sheba of david ; we have no part in david , neither have we inheritance in the son of jesse , . sam. . . how pittiful and piercing a moan is that of saul in his extremity ; the philistines are upon me , and god is departed from me , . sam. . . sinners , but what will you do in the day of your visitation ? whither will you flee for help ? where will you leave your glory ? isa. . . what will you do when the philistines are upon you ? when the world shall take its eternal leave of you ; when you must bid your friends , houses , lands , farewel for evermore ? what will you do then , i say , that have never a god to go to ? will you call on him , will you cry to him for help ? alas he will not own you , prov. . , . he will not take any knowledge of you , but send you packing , with an i never knew you . mat. . . they that know what 't is to have a god to go to , a god to live upon , they know a little , what a fearful misery it is to be without god. this made that holy man cry out , let me have a god , or nothing . let me know him and his will , and what will please him , and how i may come to enjoy him , or would i had never had an understanding to know any thing , &c. but thou art not only without god , but god is against thee , ezek. . , . nah. . . oh if god would but stand a neuter , though he did not own , nor help the poor sinner , his case were not so deeply miserable . though god should give up the poor creature to the will of all his enemies , to do their worst with him ; though he should deliver him over to the tormentors , mat. . 〈◊〉 that devils should tear and torture him to their 〈◊〉 most power and skill , yet this were not half ●o fearful . but god will set himself against the sinner ; and believe it , 't is a fearful thing , to fall into the hands of the living god , heb. . . there●s no friend like him , no enemy like him . as much as heaven is above the earth , omnipotency , above impotency , infinity above nullity , so much more horrible is it to fall into the hands of the living god , than into the paws● of bears or lions , yea furies , or devils . god himself will be thy tormentor ; thy destruction shall come from the presence of the lord , thes. . . tophet is deep and large , and the wrath of the lord , like a river of brimstone , doth kindle it , isa. . . if god be against thee , who shall be for thee ? if one man sin against another , the judge shall judge him ; but if a man sin against the lord , who shall intreat for him ? sam. . . thou , even thou , art to be feared ; and who shall stand in thy fight , when once thou art angry ? psal. . . who● is that god , that shall deliver you out of his hands , dan. . . can mammon ? riches profit not in the day of wrath , prov. . . can kings , or warriors ? no , they shall cry to the mountains and rocks to fall on us , and hide us from the face of him that sitteth on the throne , and from the wrath of the lamb , for the great day of his wrath is come , and who shall be able to stand ? rev. . , , . sinner , methinks this should go like a dagger to thine heart , to know that god is thine enemy . oh whither wilt thou go , where wilt thou shelter thee ? there is no hope for thee , unless thou lay down thy weapons , and sue out thy pardon , and get christ to stand thy friend , and make thy peace . if it were not for this , thou mightest go into some howling wilderness , and there pine in sorrow : and run mad for anguish of heart and horrible despair . but in christ there is a possibility of mercy for thee , yea a proffer of mercy to thee , that thou mayst have god to be more for thee , than he is now against thee . but if thou wilt not forsake thy sins , nor turn thoroughly and to purpose unto god , by a sound conversion , the wrath of god , abideth on thee , and he proclaims himself to be against thee , as in the prophet , ezek. . . therefore , thus saith the lord god , behold , i , even i , am against thee . i. his face is against thee . psal. . . the face of the lord is against them that do evil , to cut off the remembrance of them . wo unto them whom god shall set his face against . when he did but look upon the host of the egyptians , how terrible was the consequence ? ezek. . . i will set my face against that man , and will make him a sign , and proverb , and will cut him off from the midst of my people , and you shall know that i am the lord. . his heart is against thee : he hateth all the workers of iniquity . man , doth not thine heart tremble to think of thy being an object of god's hatred ? ier. . . though moses and samuel stood before me , yet my mind could not be towards this people , cast them out of my sight , zech. . . my soul loathed them , and their souls also abhorred me . . his hand is against thee , sam. . , . all his attributes are against thee . first , his justice is like a flaming sword unsheathed against thee . if i whet my glittering sword , and my hand take hold on judgment , i will render vengeance to mine adversaries , and will reward them that hate me . i will make mine arrows drunk with blood , &c. deut. . , . so exact is justice , that 't will by no means clear the guilty , exod. . . god will not discharge thee , he will not hold thee guiltless , exod. . . but will require the whole debt in person of thee ; unless thou canst make a scripture claim to christ and his satisfaction . when the enlightned sinner looks on justice , and sees the ballance in which he must be weighed , and the sword by which he must be executed , he feels an earth-quake in his breast . but satan keeps this out of sight , and perswades the soul while he can , that the lord is all made up of mercy , and so lulls it asleep in sin . divine justice is very strict ; it must have satisfaction to the utmost farthing ; it denounceth indignation and wrath , tribulation and anguish , to every soul that doth evil , rom. . , . it curseth every one that continueth not in every thing that is written in the law to do it , gal. . . the justice of god to the unpardoned sinner , that hath a sense of his misery is more terrible than the sight of the bayliff or creditor to the bankrupt debtor , or than the sight of the judge , and bench to the robber , or of the irons and gibbet to the guilty murderer . when justice sits upon life and death , oh what dre●dful work doth it make with the wretched sinner ? bind him hand and foot , cast him , into utter darkness , there shall be weeping and gnashing of teeth , mat. . . depart from me , ye cursed , into everlasting fire , mat. . . this is the terrible sentence that justice pronounceth . why sinner , by this severe justice must thou be tryed ; and as god liveth , this killing sentence shalt thou hear , unless thou repent and be converted . secondly , the holiness of god is full of antipathy against thee , psal. . , . he is not only angry with thee ( so he may be with his own children ) but he hath a fixed , rooted , habitual displeasure against thee ; he loaths thee , zech. . . and what is done by thee , though for substance commanded by him , isa. . . mal. . . as if a man should give his servant never so good meat to dress : yet if he should mingle filth , or poyson with it , he would not touch it . gods nature is infinitely contrary to sin , and so he cannot but hate a sinner out of christ. o what a misery is this , to be out of the favour , yea , under the hatred of god! eccles. . . hos. . . that god can as easily lay aside his nature , and cease to be god , as not be contrary to thee and detest thee , except thou be changed and renewed by grace ! o sinner , how darest thou to think of the bright and radiant sun of purity , upon the beauties , the glory of holiness that is in god! the stars are not pure in his sight ; job . . he humbleth himself to behold things that are done in heaven , psal. . . . o those light and sparkling eyes of his ! what do they espy in thee ? and thou hast no interest in christ neither , that he should plead for thee . methinks i should hear thee crying out astonished , with the bethshemites , who shall stand before this holy lord god ? sam. . . thirdly , the power of god is mounted like a mighty cannon against thee . the glory of gods power is to be displayed , in the wonderful confusion and destruction of them that obey not the gospel , thes. . , . he will make his power known in them , rom. . . how mightily he can torment them : for this end he raiseth them up , that he might make his power known , rom. . . o man , art thou able to make thy party good with thy maker ? no more than a silly reed , against the cedars of god , or a little cock-boat against the tumbling ocean ; or the childrens bubbles , against the blustring winds . sinner , the power of gods anger is against thee , psal. . . and power and anger together , make fearful work . 't were better thou hadst all the world in arms against thee , than to have the power of god against thee . there is no escaping his hands , no breaking his prison : the thunder of his power who can understand ? iob . . unhappy man that shall understand it by feeling it ! if he will contend with him , he cannot answer him one of a thousand . he is wise in heart , and mighty in strength ; who hath hardned himself against him , and prospered ? which removeth the mountains and they know it not , which overturneth them in his anger : which shaketh the earth out of her place , and the pillars thereof tremble : which commandeth the sun , and it riseth not , and sealeth up the stars . behold he taketh away , who can hinder him ? who will say unto him , what dost thou ? if god will not withdraw his anger , the proud helpers do stoop under him , iob . , , , , &c. and art thou a fit match for such an antagonist ? o consider , this you that forget god , lest he tear you in pieces , and there be none to deliver you , psal. . . submit to mercy . let not dust and stubble stand it out against the almighty . set not briars and thorns against him in battle , lest he go through them , and consume them together ; but tay hold on his strength , that you may make peace with him , isa. . , . wo to him that striveth with his maker , isa. . . fourthly , the wisdom of god is set to ruin thee . he hath ordained his arrows , and prepared the instruments of death , and made all things ready , psal. . , . his counsels are against thee , to contrive they destruction , ier. . . he laughs in himself , to see how thou wilt be taken and ensnared in the evil day , psal. . . the lord shall laugh at him , for he seeth that the day is coming . he sees how thou wilt come down mightily in a moment ; how thou wilt wring thine hands , and tear thine hair , and eat thy flesh , and gnash thy teeth for anguish and astonishment of heart , when thou seest thou art fallen remedilesly into the pit of destruction . fifthly , the truth of god is sworn against thee , psal. . . if he be true and faithful thou must perish , if thou goest on , luke . . unless he be false of his word , thou must die , except thou repent , ezek. . . if we believe not , yet he abideth faithful , he cannot deny himself , tim. . . that is , he is faithful to his threatnings , as well as promises , and will shew his faithfulness in our confusion , if we believe not . god hath told thee , as plain as it can be spoken , that if he wash thee not , thou hast no part in him , john . . that if thou livest after the flesh , thou shalt die , rom. . . that except thou be converted , thou shalt in no wise enter into the kingdom of heaven , mat. . . and he abideth faithful , he cannot deny himself . beloved , as the immutable faithfulness of god in his promise and oath , afford believers strong consolation , heb. . . so they are to unbelievers , for strong consternation and confusion . o sinner , tell me , what shift dost thou make to think of all the threatnings of gods word , that stand upon record against thee ? dost thou believe their truth , or not ? if not , thou art a wretched in●idel , and not a christian ; and therefore give over the name and hopes of a christian. but if thou dost believe them , o heart of steel that thou hast , that canst walk up and down in quiet , when the truth and faithfulness of god is engaged to destroy thee ! that if god almighty can do it , thou shalt surely perish and be damned . why man , the whole book of god doth testifie against thee , while thou remainest unsanctified : it condemns thee in every leaf , and is to thee , like ezekiel's roll , written within and without with lamentation and mourning and woe , ezek. . . and all this shall surely come upon thee , and overtake thee , deut. . . except thou repent . heaven and earth shall pass away , but one jot , or tittle of this word shall never pass away , mat. . . now put all this together , and tell me , if the case of the unconverted be not deplorably miserable as we read of some persons , that had bound themselves in an oath , and in a curse to kill paul : so thou must know , o sinner , to thy terrer , that all the attributes of the infinite god are bound in an oath to destroy thee , heb. . . o man , what wilt thou do ? whither wilt thou fly ? if gods omnisciency can find thee , thou shalt not escape . if the true and faithful god will save his oath , perish thou must , except thou believe and repent . if the almighty hath power to torment thee , thou shalt be perfectly miserable in soul and body to all eternity , unless it be prevented by thy speedy conversion . ii. the whole creation of god is against thee . the whole creation ( saith paul ) groaneth and travelleth in pain , rom. . . but what is it that the creation groaneth under ? why , the fearful abuse that it is subject to , in serving the lusts of unsanctified men . and what is it that the creation groaneth for ? why , for freedom and liberty from this abuse ; for the creature is very unwillingly subject to this bondage , rom. . , , . if the unreasonable and inanimate creatures had speech and reason , they would cry out under it , as bondage unsufferable , to be abused by the ungodly , contrary to their natures , and the ends that the great creator made them for . it is a passage of an eminent divine ; the liquor that the drunkard drinketh , if it had reason as well as a man , to know how shamefully 't is abused and spoiled , it would groan in the barrels against him , it would groan in the cup against him , groan in his throat , in his belly , against him . it would fly in his face , if it could speak . and if god should open the mouths of the creatures as he did the mouth of balaam's ass , the proud mans garments on his back would groan against him . there is never a creature but if it had reason to know how 't is abused , till a man be converted , it would groan against him . the land would groan to bear him , the air would groan to give him breathing , their houses would groan to lodge them , their beds would groan to ease them , their food to nourish them , their clothes to cover them , and the creature would groan to give them any help and comfort , so long as they live in sin against god. thus far he . methinks this should be a terror to an unconverted soul , to think that he is a burden to the creation , luke . . cut it down , why cumbreth it the ground ? if the poor inanimate creatures could but speak , they would say to the ungodly , as moses to israel must we fetch you water out of the rock , ye rebe's ? numb . . . thy food would say , lord , must i nourish such a wretch as this , and yield forth my strength for him , to dishonour thee withall ? no. i will choak him rather , if thou wilt give me commission . the very air would say , lord , must i give this man breath , to set his tongue against heaven , and scorn thy people , and vent his pride and wrath , and filthy communication , and belch our oaths and blasphemy against thee ? no , if thou but say the word , he shall be breathless for me . his poor beast would say , lord , must i carry him upon his wicked designs ? no , i will break his bones , i will end his days rather , if i may have but leave from thee . a wicked man , the earth groans under him , and hell groans for him , till death satisfies both , and unburdens the earth , and stops the mouth of hell with him . while the lord of hosts is against thee , be sure the hosts of the lord are against thee , and all the creatures as it were up in arms , till upon a mans convertion , the controversie being taken up between god and him , he makes a convenant of peace with the creatures for him , iob . , , . hos. . , , . iii. the roaring lyon hath his full power upon thee , pet. . . thou art fast in the paw of that lion , that is greedy to devour ; in the snare of the devil , led captive by him at 〈◊〉 will , tim. . . this is the spirit that worketh in 〈◊〉 children of disobedience , eph. . . his drudge● they are , and his lusts they do . he is the ruler of the darkness of this world , eph. . . that is , of ignorant sinners that live in darkness . you pitty the poor indians , that worship the devil for their god , but little think that 't is your own case . why , 't is the common misery of all the unsanctified , that the devil is their god , cor. . . not that they do intend to do him homage and worship , they will be ready to defie him , and him that should say so by them ; but all this while they serve him , and come and go at his beck , and live under his government . his servants you are , to whom you yield your selves to obey , rom. . . oh how many then will be found the real servants of the devil , that take themselves for no other than the children of god ? he can no sooner offer a sinfull delight , or opportunity for your unlawful advantage , but you embrace it . if he suggest a lie , or prompt you to revenge , you readily obey . if he forbid you to read , or pray , you hearken to him , and therefore his servants you are . indeed he lies behind the curtain , he acts in the dark , and sinners ●ee not who setteth them on work ; but all the while he leads them in a string . doubtless the l●ar intends not a service to satan , but his own advantage : yet 't is he that stands in the corner unobserved , and putteth the thing into his heart , acts . . iohn . . questionless iudas when he sold his master for money , and the chaldea●s and sabeans when they plundred iob , intended not to do the devil a pleasure , but to satisfie their own covetous thirst : yet 't was he that actuated them in their wickedness , iohn . . iob . , , . men may be very slaves and common drudges for the devil , and never know it ; nay they may please themselves in the thoughts of a happy liberty , pet. . . art thou yet in ignorance , and not turned from darkness to light ? why thou art under the power of satan acts ● . . dost thou live in the ordinary and wilful practice of any known sin ? know that thou art of the devil , iohn . . dost thou live in stri●● or envy , or malice ? verily he is thy father , io● . . . . o dreadful case ! however satan 〈…〉 his slaves with divers pleasures , tit. . . 〈…〉 to 〈◊〉 them into endless perdition . 〈…〉 with the ●pple in his mouth , 〈…〉 thou seest not the deadly sting 〈…〉 that is now thy temprer will be one 〈…〉 could b●● give thee to see how 〈…〉 how filthy 〈…〉 thou gratified , all whose pleasure is to set thee on work to make thy perdition and damnation sure , and to hear the 〈◊〉 hotter and hotter , in which thou must burn for millions of mi●●ions of ages . iv. the 〈…〉 like a mountain upon thee . poor soul ● thou feelest it not , but this is that which seals thy misery upon thee . while unconverted , none of thy sins are blotted out , acts . . they are all upon the score against thee : regeneration and remission are never separated ; the unsanctified are unquestionably unjustified and unpardoned , cor. . . pet. . . heb. . . beloved , it 's a fearful thing to be in debt , but above all in god's debt : for there is no arrest so formidable as his ; no prison so horrible as his . look upon an enlightned sinner , who feels the weight of his own guilt , oh how frightful are his looks , how fearful are his complaints ? his comforts are turned into wormwood , and his moisture into drought , and his sleep departeth from his eyes . he is a terror to himself and all that are about him , and is ready to envy the very stones that lie in the street , because they are senseless , and feel not his misery ; and wishes he had been a dog , or a toad , or a serpent rather than a man , because then death , had put an end to his misery , whereas now it will be but the beginning of that which will know no ending . how light soever you may make of it now , you will one day find the guilt of unpardoned sin to be a heavy burden . this is a milstone that whosoever falleth upon it shall be broken , but upon whomsoever it shall fall it shall grind him to powder , mat. . . what work did it make with our saviour ? it pressed the very blood ( to a wonder ) out of his veins , and broke all his bones : and if it did this in the green tree , what will it do in the dry ? oh think of thy case in time . canst thou think of that threat without trembling , ye shall die in your sins , john . . oh better were it for thee to die in a goal , die in a ditch , in a dungeon , than die in thy sins . if death , as it will take away all thy other comforts , would take away thy sins too , it were some ●itigation . but thy sins will follow thee , when thy friends leave thee , and all worldly enjoyments shake hands with thee : thy sins will not die with thee , cor. ● . rev. . . as a prisoners other debts will ; but they will to judgment with thee , there to be thine accusers , and they will to hell with thee , there to be thy tormentors . better to have so many fiends and furies about thee , than thy sins to fall upon thee and fasten in thee . oh the work that these will make thee ! o look over thy debts in time ! how much art thou in the books of every one of gods laws ? how is every one of gods commandments ready to arrest thee , and take thee by the throat for innumerable bonds that it hath upon thee ? what wilt thou do then , when they shall altogether lay in against thee ? hold open the eyes of conscience to consider this , that thou mayst despair of thy self , and be driven to christ , and fly for refuge , to lay hold upon the hope that is set before thee , heb. . . v. thy raging l●sts do miserably enslave thee . while unconverted thou art a very servant to sin , it reigns over thee , and holds thee under its dominion , till thou art brought within the bond of gods covenant , iohn . . . tit. . . rom. . , . rom. . , . now there 's no such tyrant as sin . oh the filthy and fearful work , that it doth ingage its servants in ! would it not pierce a mans heart to see a company of poor creatures drudging and toiling , and all to carry together faggots and fuel for their own burning ? why , this is the employment of sins drudges . even while they bless themselves in their unrighteous gains ; while they sing and swill in pleasures , they are but treasuring up wrath and vengeance for their eternal burnings ; they are but laying in powder and bullers , and adding to the pile of t●pher , and slinging in oyl to make the flame rage the fiercer . who would serve such a master , whose work is drudgery , and whose wages is death ? rom. . . what a woful spectacle was that poor wretch possessed with the legion ? would it not have pitied thine heart to have seen him among the tombs , cutting and wounding of himself ? mark. . . this is thy case , such is thy work . every stroke is a thrust at thine heart , tim. . . conscience indeed is now asleep ; but when death and judgment shall bring thee to thy senses , then wilt thou feel the raging smart and anguish of every wound . the convinced sinner is a sensible instance of the miserable bondage of sin . conscience flies upon him , and tells him what the end of these things will be ; and yet such a slave is he to his lusts , that on he must , though he see it will be his endless perdition ; and when the temptation comes , lust gets the bit in his mouth , breaks all the cords of his vows and promises , and carries him headlong to his own destruction . vi. the furnace of eternal vengeance is heated ready for thee , isa. . . hell and destruction open their mouths upon thee , they gape for thee , they groan for thee , isa. . . waiting as it were with a greedy eye , as thou standest upon the brink , when thou wilt drop in . if the wrath of a man be as the roaring of a lion , prov. . . more heavy than the sand , prov. . . what is the wrath of the infinite god ? if the burning furnace heated in nebuchad●●zzar's fiery rage , when he commanded it to be made yet seven times hotter , were so fierce as to burn up even those that drew near it , to throw the three children in dan. . , . how hot is that burning oven of the almighty's fury ? mal. . . surely this is seventy times seven more fierce . what thinkest thou , o man , of being a saggo●in hell to all eternity ? can thine heart endure , or can thine hands be strong in the day that i shall deal with thee , saith the lord of hosts ? ezek. . . canst thou dwell with everlasting burnings ? canst thou abide the consuming fire ? isa . . when thou shalt be as a glowing iron in hell , and thy whole body and soul shall be as perfectly possessed by gods burning vengeance , as the fiery sparkling iron , when heated in the ●iercest forge ? thou canst not bear god's whip , how then wilt thou endure his scorpions ? thou art even crushed , and ready to with thy self dead , under the weight of his finger , how then wilt thou bear the weight of his loyns ? the most patient man that ever was , did curse the day that ever he was born , iob . . and even wish death to come and end his misery , iob . , . when god did but let out one little drop of his wrath . how then wilt thou endure when god shall pour out all his vials , and set himself against thee to torment thee ? when he shall make thy conscience the tunnel , by which he will be pouring his burning wrath into thy soul for ever ; and when he shall fill all thy powers as full of torment , as they be now full of sin ? when immortality shall be thy misery , and to die the death of a brute , and be swallowed into the gulf of annihilation , shall be such a felicity , as the whole eternity of wishes & an ocean of tears shall never purchase ? now thou canst put off the evil day , and canst laugh and be merry , and forget the terror of the lord , cor. . . but how wilt thou hold out , or hold up , when god will cast thee into a bed of torments , rev. . , and make thee to 〈◊〉 down in sorrows ? isa. . . when roarings and blasphemy shall be thine only musick , and the wine of the wrath of god , which is poured out without mixture into the cup of his indignation , shall be thine only drink ? rev. . . when thou shalt draw in flames for thy breath , and the horrid stench of sulphur shall be thy only perfume ? in a word , when the smoak of thy torment shall ascend for ever and ever , and thou shalt have no rest , night nor day no rest in thy conscience , no ease in thy bones , but thou shalt be an execration , and an astonishment , and a curse , and a reproach for evermore ? ier. . 〈◊〉 o sinner , stop here ; and consider . if thou art a man , and not a senseless block , consider . bethink thy self where thou standest , why upon the very brink of his ●urnace . as the lord liveth , and thy soul liveth , there is but a step between thee and this , sam. . . thou knowest not when thou lyest down , but thou mayest be in before the morning , thou knowest not when thou risest , but thou may 〈◊〉 drop in before the night . darest thou make light of this ? wilt thou go on in such a dreadful condition● as if nothing ailed thee ? if thou puttest it off , and sayest , this doth not belong to thee ; look again over the foregoing chapter , and tell me the truth , are none of these black marks found upon thee ? do not blind thine eyes , do not deceive thy self : see thy misery while thou mayst prevent it . think what 't is to be a vile cast-out , a damned reprobate , a vessel of wrath , into which the lord will be pouring out his tormenting fury , while he hath a being , rom. . . divine wrath is a fierce , deut. . . devouring isa. . . everlasting , mat. . . unquenchable fire , mat. . . and thy soul and body must be the fuel upon which it will be feeding for ever , unless thou consider thy ways , and speedily turn to the lord by a sound conversion . they that have been only singed by this fire , and had no more but the smell thereof passing upon them ; oh what amazing spectacles have they been ! whose heart would not have melted , to have heard spira's out-cries ; to have seen chaloner that monument of justice , worn to skin and bones , blaspheming , the god of heaven , cursing himself , and continually crying out , o torture , torture , torture , o torture , torture , as if the flames of wrath had already took hold on him ? to have heard rogers crying out , i have had a little pleasure , but now i must to hell for evermore ; wishing but for this mitigation , that god would but let him lie burning for ever behind the back of that fire ( on the earth ) and bringing in this sad conclusion still , at the end of whatever was spoken to him , to afford him some hope , i must to hell , i must to the furnace of hell , for millions of millions of ages ? o if the fears and forethoughts of the wrath to come be so terrible , so intolerable , what is the feeling of it ? sinner , 't is but in vain to flatter you , this would be but to toll you into the unquenchable fire ; know ye from the living god , that here you must lie , with these burnings must you dwell , till immortality die , and immutability change , till eternity run out , and omnipotency is not longer able to torment , except you be in good earnest renewed throughout by sanctifying grace . vii . the law dischargeth all its threats and curses at thee , gal. . . rom. . oh how dreadfully doth it thunder ? it spits fire and brimstone in thy face . its words are as drawn swords , and as the sharp arrows of the mighty , it demands satisfaction to the utmost , and cries justice , justice . it speaks blood and war , and wounds , and death against thee . oh the execrations , and plagues , and deaths , that this murdering piece is loaded with ( read deut. . , , &c. ) and thou art the mark at which this sno● is levelled . o man , away to the strong hold , zech. . . away from thy sins , haste to the sanctuary , the city of refuge , heb. . . even the lord jesus christ , hide thee in him , or else thou art lost without any hope of recovery . viii . the gospel it self bin deth the sentence of eternal damnation upon thee , mark . . if thou continuest in thine impenitent and unconverted estate , know that the gospel denounceth a much forer condemnation , than ever would have been for the transgression only of the first covenant . is it not a dreadful case to have the gospel it self fill its mouth with threats , and thunder , and damnation ? to have the lord to roar from mount sion against thee ? ioel . . hear the terror of the lord. he that believeth not shall be damned ; except ye repent ye shall all perish , luke . . this is the condemnation that light is come into the world , and men love darkness rather than light , iohn . . he that believeth not , the wrath of god abideth on him , ioh. . . if the word spoken by angels was stedfast , and every transgression and disobedience received a just recompence of reward , how shall we escape , if we neglect so great salvation ? heb. . , . he that despised moses's law died without mercy : of how much sorer punishment shall he be thought worthy , that hath trampled under foot the son of god ? heb. . , . application . and is this true indeed ? is this thy misery ? yea , 't is as true as god is . better open thine eyes and see it now , while thou mayst remedy it , than blind and harden thy self , till , to thine eternal sorrow , thou shalt feel what thou wouldst not believe ; and if it be true , what dost thou mean to loyter , and linger in such a case as this ? alas for thee , poor man , how effectually hath sin undone thee , and deprived and despoiled thee even of thy reason to look after thine own everlasting good ? o miserable caitiff , what stupidity and senselesness hath surprized thee ? oh! let me knock up and awake this sleeper . who dwells within the walls of this flesh ? is there ever a soul here , a rational understanding soul ? or art thou only a walking ghost , a senseless lump ? art thou a reasonable soul , and yet so far brutified , as to forget thy self immortal , and to think thy self to be as the beasts that perish ? art thou turned into flesh ? that thou savourest nothing but gratifying the sense , and making provision for the flesh ? or else having reason to understand the eternity of thy future estate , dost thou yet make light of being everlastingly miserable ? which is to be so much below a brute , as it is worse to act against reason , than to act without it . o unhappy soul , that wast the glory of man , the mate of angels , and the image of god! that wast god's representative in the world , and hadst the supremacy amongst the creatures , and the dominion over thy maker's works ! art thou now become a slave to sense , a servant to so base an idol , as thy belly ? for no higher felicity than to fill thee with the wind of mans applause , or heaping together a little refined earth , no more suitable to thy spiritual , immortal nature , than the dirt , and sticks ? oh , why dost thou not bethink thee where thou shalt be for ever ? death is at hand , the iudge is even at the door , jam. . . yet , a little while and time shall be no longer , rev. . , . and wilt thou run the hazard of continuing in such a state , in which if thou be overtaken , thou art irrecoverably miserable . come then , arise , and attend thy nearest concernments . tell me whither art thou going ? what , wilt thou live in such a course , wherein every act is a step to perdition ? and thou dost not know , but the next night , thou mayst make thy bed in hell ? oh! if thou hast a spark of reason , consider and turn , and hearken to thy very friend , who would therefore shew thee thy present misery , that thou mightest in time make thine escape , and be eternally happy . hear what the lord saith ; fear ye not me , saith the lord ? will ye not tremble at my presence ? jer. . . o sinners do ye make light of the wrath to come ? mat , . . i am sure there is a time coming , when you will not make light of it . why , the very devils do believe and tremble , james . . what! you more hardned than they ? will you run upon the edge of the rock ? will you play at the hole of the asp ? will you put your hand upon the cockat●ice's den ? will you dance about the fire , till you are burnt ? or dally with devouring wrath , as if you were at a point of indifferency , whether you did escape it , or endure it ? o madness of folly ! solomon's mad-man , that casteth fire-brands and arrows , and death , and saith , am i not in jest ? prov. . . is nothing so distracted as the wilful sinner , luke . . that goeth on in his unconverted estate without sense , as if nothing ailed him . the man that runs on the cannons mouth , that sports with his blood , or le ts out his life in a frollick , is sensible , sober and serious , to him that goeth on still in his trespasses , psalm . . for he stretcheth out his hand against god , and strengthneth himself against the almighty . he runneth upon him , even upon his neck , upon the thick bosses of his buckler , job . , . is it wisdom to dally with the second death , or to venture into the lake that burneth with fire and brimstone , rev. . . as if thou wert but going to wash thee , or swim for thy recreation ? wilt thou , as it were , fetch thy vieze , and jump into eternal flames , as the children through the bon-fire ? what shall i say ? i can find out no expression , no comparison whereby to set forth the dreadful distraction of that soul , that shall go on in sin . awake , awake , eph. . . oh sinner , arise and take thy flight . there is but one door that thou mayst fly by , and that is the strait door of conversion and the new birth . unless thou turn unfeignedly from all thy sins , and come in to jesus christ , and take him for the lord thy righteousness , and walk in him in holiness and newness of life ; as the lord liveth , it is not more certain that thou art now out of hell , than that thou shalt without fail be in it , but a few days and nights from hence . o set thine heart to think of thy case . is not thine everlasting misery or welfare that which doth deserve a little consideration ? lo●● again over the miseries of the unconverted . if the lord hath not spoken by me , regard me not . but if it be the very word of god , that all this miser● lies upon thee , what a case art thou in ? is it for one that hath his senses , to live in such a condition , and not to make all possible expedition for preventing his utter ruin ? o man , who hath bewitched thee , gal. . . that in the matters of the present life thou shouldst be wise enough to forecast thy business , foresee thy danger , and prevent thy mischief , but in matters of everlasting consequence shouldst be slight and careless , as if they little concerned thee ? why , is it nothing to thee to have all the attributes of god engaged against thee ? canst thou do well without his favour ? canst thou escape his hands , or endure his vengeance ? dost thou hear the creation groaning under thee , and hell groaning for thee , and yet think thy case good enough ? art thou in the paw of the lion , under the power of corruption , in the dark and noisome prison , fetter'd with thy lusts , working out thine own damnation ; and is not this worth the considering ? wilt thou make light of all the terrours of the law ; of all its curses , and thunderbolts ; as if they were but the report of the childrens pot● guns , or thou went to war with their paper pellets ? dost thou laugh at hell and destruction , or canst thou drink the envenomed cup of the almighty's fury , as if it were but a common portion ? gird up now thy lovns like a man , for i will demand of thee , and answer thou me , iob . . art thou such a leviathan , as that the scales of thy pride should keep thee from thy makers coming at thee ? wilt thou esteem his arrows as straw , and the instruments of death as rotten wood ? art thou chief of all the children of pride , even that thou shouldst count his darts as stubble ; and laugh at the shaking of his spear ? art thou made without fear , and contemnest his barbed irons ? iob . art thou like the horse that paweth in the valley , and rejo●ceth in his strength , who 〈◊〉 out to meet the armed men ? dost thou mock at fear , and art not affrighted , neither turnest back from gods sword ; when his quiver ratleth against thee , the glittering spear and the shield ? iob . , , . well , if the threats and calls of the word will not fear thee , nor awaken thee , i am sure death and judgment will. oh what wilt thou do when the lord cometh forth against thee , and in his fury falleth upon thee , and thou shalt feel what thou readest ? if when daniel's enemies were cast into the den of lions , both they and their wives and their children , the lions had the mastery of them , and brake all their bones in pieces , ere ever they came at the bottom of the den , dan. . . what shall be done with thee , when thou fallest into the hands of the living god ? when he shall gripe thee in his iron arms , and grind and crush thee to a thousand pieces in his wrath ? oh do not then contend with god. repent and be converted , so none of this shall come upon thee ; isa. . , . seek ye the lord while he may be found , call ye upon him while he is near . let the wicked forsake his way , and the unrighteous man his thoughts , let him return unto the lord , and he will have mercy on him , and to our god , for he will abundantly pardon . chap. vi. containing directions for conversion . mark . . and there came one , and kneeled to him , and asked him , good master , what shall i do that i may inherit eternal life ? before thou readest these directions , i advise thee , yea , i charge thee before god , and his holy angels , to resolve to follow them ( as far as conscience shall be convin●●d of their agreeableness to gods word , and thy estate , and call in his assistance and blessing that they may succeed . and as i have sought the lord , and consulted his oracles what advice to give thee , so must thou entertain it , with that awe , reverence , and purpose of obedience that the word of the living god doth require . now then attend . set thine heart unto all that i shall testifie unto thee in this day ; for it is not a vain thing , it is your life , deut. . . this is the end of all that hath been spoken hitherto , to bring you to set upon turning , and making use of gods means for your conversion . i would not trouble you , nor torment you before the time with the forethoughts of your eternal misery , but in order to your making your escape . were you shut up under your present misery , without remedy , it were but mercy ( as one speaks ) to let you alone , that you might take in that little poor comfort , that you are capable of here in this world . but you may yet be happy : if you do not wilfully refuse the means of your recovery . behold , i hold open the door unto you , arise take your flight ; i set the way of life before you , walk in it , and you shall live and not die , deut . . ier. . . it pities me to think you should be your own murderers , and throw your selves headlong , when god and men cry out to you , as peter , in another case , to his master , spare thy self . a noble virgin , that attended the court of spain , was wickedly ravished by the king and hereupon exciting the duke her father to revenge , he called in the moors to his help , who when they had executed his design , miserably wasted and spoiled the country , which this virgin laying so exceedingly to heart , shut her self up in a tower belonging to her father's house , and desired her father and mother might be called forth ; and bewailing to them her own wretchedness , that she should have occasioned so much misery and desolation to her country , for the satisfying of her revenge , she told them she was resolved to be avenged upon her self . her father and mother besought her to pity her self and them , but nothing could prevail , but she took her leave of them , and threw her self off the battlements , and so perished before their faces . just thus is the wilful destruction of ungodly men . the god that made them beseecheth them , and cryeth out to them , as paul to the distracted jaylor , when about to murder himself , do thy self no harm . the ministers of christ forewarn them and follow them , and ●ain would have them back . but alas ! no expo●tulations , nor obtestations will prevail ; but men will hurl themselves into perdition , while pity it self looketh on . what shall i say ? would it not grieve a person of any humanity , if in the time of a reigning plague he should have a receipt ( as one said well ) that would infallibly cure all the country , and recover the most hopeless patients , and yet his friends and neighbours should die by the hundreds about him , because they would not use it ? men and brethren , though you carry the certain symptoms of death in your faces , yet i have a receipt that will cure you all , that will cure infallibly . follow but these few directions , and if you do not then win heaven , i will be content to lose it . hear then , oh sinner , and as ever thou wouldst be converted and saved , embrace this following counsel . direct . i. set it down with thy self , as an undoubted truth , that it is impossible for thee ever to get to heaven in this thy unconverted state . can any other but christ save thee ? and he tells thee he will never do it , except thou be regenerated and converted , mat. . . iohn . . doth he not keep the keys of heaven ? and canst thou get in without his leave , as thou must , if ever thou comest thither in thy natural condition , without a sound and thorough renovation ? direct . ii. labour to get a thorough sight and lively sense and feeling of thy sins . till men are weary and heavy laden , and pricked at the heart . and stark sick of sin , they will not come to christ in his way for ease and cure , nor to purpose enquire , what shall we do ? mat. . . acts . . mat. . . they must set themselves down for dead men before they will come unto christ , that they may have life , iohn . . labour therefore to set all thy sins in order before thee . never be afraid to look upon them , but let thy spirit make diligent search , psal. . . enquire into thine heart and into thy life , enter into a thorow examination of thy self , and of all thy ways , psal. . . that thou mayst make a full discovery , and call in the help of god's spirit , in the sense of thine own inability hereunto , for it is his proper work to convince of sin . iohn . . spread all before the face of thy conscience , till thine heart and eyes be set abroach . leave not striving with god , and thine own soul , till it cry out under the sense of thy sins , as the enlightned ja●lor , what must i do to ●e saved ? acts . . to this purpose . meditate of the numerousness of thy sins . david's heart failed when he thought of this , and considered that he had more sins than hairs , psal. . . this made him to cry out upon the multitudes of gods tender mercies , psal. . . the loathsome carcass doth not more hatefully swarm with crawling worms than an unsanctified soul with filthy iusts . they fill the head , the heart , the eyes and mouth of him . look backward , where was ever the place , what was ever the time , in which thou didst not sin ? look inward , what part or power canst thou find in soul or body , but it is poisoned with sin ? what duty dost thou ever perform into which poison is not shed ? oh how great is the sum of thy debts , who hast been all thy life long running upon the hooks , and never didst , nor canst pay off one penny ? look over the sin of thy nature , and all its cursed broad , the sins of thy life . call to mind thy omissions , commissions , the sins of thy thoughts , of thy words , of thine actions , the sins of thy youth , the si●s of thy years , &c. be not like a desperate bankrupt , that is afraid to look over his books . read the records of conscience carefully . these books must be opened sooner , or later , rev. . . meditate upon the aggravations of thy sin , as they are the grand enemies against the god of thy life , against the life of thy soul ; in a word , they 〈…〉 publi●k enemies of all mankind . how do david , ezra , daniel and the good levites aggravate their sins , from the consideration of their injuriousness to god , their opposition to his good and righteous laws , the mercies , the warnings that they were committed against , n●● . . da● . . ezra . o the work that sin hath made in the world . this is the enemy that hath brought in death , that hath robbed and enslaved man , that hath blacked the devil , that hath digged hell ; rom. . . pet. . . iohn . . this is the enemy that hath turned the creation upside down , and sown dissention between man and the creatures , between man and man , yea between man and himself , setting the sensitive part against the rational , the will against the judgment , lust against conscience , yea worst of all , between god and man , making the lapsed sinner both hateful to god , and a hater of him , zech. . . o man , how canst thou make so light of sin ? this is the traytor that sucked the blood of the son of god , that sold him , that mocked him , that scourged him , that spit in his face , that digged his hands , that pierced his side , that pressed his soul , that mangled his body , that never left , till it had bound him , condemned him , nailed him , crucified him , and put him to open shame , isa. . , , . this is that deadly poyson , so powerful of operation , as that one drop of it shed upon the root of mankind , hath corrupted , spoiled , and poisoned , and undone his whole race at once , rom. . , . this is the common butcher , the bloody executioner , that hath killed the prophets , burnt the martyrs , murdered all the apostles , all the patriarchs , all the kings and potentates , that hath destroyed cities , swallowed empires , butchered and devoured whole nations . whatever was the weapon that 't was done by , sin was it that did execution , rom. . . dost thou yet think it but a small thing ? if adam and all his children could be digged out of their graves , and their bodies piled up to heaven , and an inquest were made , what matchless murderer were guilty of all this blood ; it would be all found in the skirts of sin . study the nature of sin , till thy heart be brought to fear and loath it . and meditate on the aggravations of thy particular sins , how thou hast sinned against all god's warnings , against thine own prayers , against mercies , against corrections , against clearest light , against freest love , against thine own resolutions , against promises , vows , covenants of better obedience , &c. charge thy heart home with these things , till it blush for shame , and be brought out of all good opinion of it self , ezra . . meditate upon the desert of sin : it cryeth up to heaven : it calls for vengeance , gen. . . it s due wages is death , and damnation . it pulls the curse of god upon the soul and body , gal. . . deut. . the least sinful word or thought , lays thee under the infinite wrath of god almighty , rom. . , . mat. . . oh what a load of wrath , what a weight of curses , what treasure of vengeance have all the millions of thy sins then deserved ? rom. . . iohn . . oh judge thy self , that the lord may not ●udge thee , cor. . . meditate upon the deformity , and desilement of sin . 't is as black as hell , the very image and likeness of the devil drawn upon the soul , john . , . it would more affright thee , to see thy self in the hateful deformity of thy nature , than to see the devil . there is no mire so unclean , no vomit so loathsome , no carcass or carrion so offensive , no plague or leprosie so noisom as sin , in which thou art all inrolled , and covered with its odious filth , whereby thou art rendred more displeasing to the pure and holy nature of the glorious god , than the most filthy object , composed of whatever is hateful to all thy senses , can be to thee , iob . , . couldst thou take up a toad into thy bosom ? couldst thou cherish it , and take delight in it ? why , thou art as contrary to the pure and perfect holiness of the divine nature , and as loathsome as that is to thee , mat. . . til● thou art purified by the blood of jesus , and the power of renewing grace . above all other sins fix the eye of consideration● on these two . . the sin of thy nature . 't is to little purpose to lop the branches , while the root of original corruption remains untouched . in vain do men lave out the streams , when the fountain is running , that fills up all again . let the axe of thy repentance ( with david's ) go to the root of sin , psal. . . study how deep , how close , how permanent is thy natural pollution ; how universal it is , till thou dost cry out with paul's ●ee●●ng , upon thy body of death , rom. . . look into all thy parts and powers , and see what unclean vessels , what fi●es , what dunghills , what sinks they are become . he● miser , quid sum ? vas ster quilimi 〈…〉 faetore & horrorc . august . 〈◊〉 . c. . the heart is never soundly broken , till throughly convinced of the heinousness of original sin . here fix thy thoughts . this is that , that makes thee backward to all good , prone to all evil , rom. . . that sheds blindness , pride , prejudice , unbelief into thy mind , enmit● , unconstancy , obstinacy , into thy will ; inordinate heats and colds into thy affections ; insensibleness , benummedness , unfaithfulness into thy conscience , slipperiness into thy memory , and in a word , hath put every wheel of thy soul out of order , and made it of an habitation of holiness to become a very hell of iniquity , iames . . this is that that hath defiled , corrupted , perverted all thy members , and turned them into weapons of unrighteousness , and servants of sin , rom. . . that hath filled the head with carnal and corrupt designs , mic. . . the hand with sinful practices , isa. . . the eyes with wandring and wantonness , pet. . . the tongue with deadly poison , iames . . that hath opened the ears to tales , flattery , and filthy communication , and shut them against the instruction of life , zech. . ● . and hath rendred thy heart a very mint and forge for sin , and the cursed womb of all deadly conceptions , mat. . . so that it poureth forth its wickedness without ceasing pet. . . even as naturally , freely , and unweariedly , as a fountain doth pour forth its waters , ier. . . or the raging sea doth cast forth mire and dirt , isa. . . and wilt thou yet be in love with thy self , and tell us any longer of thy good heart ? o never leave meditating on this desperate contagion of original corruption , till with e●hraim thou bemoan thy self , ier. . . and with deepest shame and sorrow smite on thy breast as the publican , luke . . and with iob abhor thy self , and repent in dust and ashes , iob . , . the particular evil that thou art most addicted to . find out all its aggravations . set home upon thy heart all gods threatnings against it . repentance drives before it the whole herd , but especially sticks the arrow in the beloved sin , and singles this out , above the rest , to run it down , psal. . . o labour to make this sin odious to thy soul , and double thy guards , and thy resolutions against it , because this hath , and doth , most dishonour god and endanger thee . direct . iii. strive to affect thy heart with a deep sense of thy present misery . read over the foregoing chapter again , and again , and get it out of the book into thine heart . remember when thou liest down , that for ought thou knowest , thou mayst awake in flames , and when thou risest up , that by the next night thou mayst make thy bed in hell. is it a just matter to live in such a fearful case ? to stand tottering upon the brink of the bottomless pit , and to live at the mercy of every disease , that if it will but fall upon thee , will send thee forthwith into the burnings ? suppose thou sawest a condemned wretch hanging ove● nebuchadnezzar's burning fiery furnace , by nothing but a twine thread , which were ready to break every moment , would not thine heart tremble for such an one ? why thou art the man : this is thy very case , o man , woman , that readest this , if thou be yet unconverted . what if the thred of thy life should break ? ( why , thou knowest not but it may be the next night , yea the next moment ) where wouldst thou be then ? whither wouldst thou drop ? verily upon the crack but of this thred , thou fallest into the lake that burneth with fire and brimstone where thou must lie scalding and sweltering in a fiery ocean , while god hath a being , if thou die in thy present case . and doth not thy soul tremble as thou readest ? do not thy tears bedew the paper , and thy heart throb in thy bosom ? dost thou not yet begin to smite on thy breast , and bethink thy self what need thou hast of a change ? o what is thy heart made of ? hast thou not only lost all regard to god , but art without any love and pity to thy self ? o study thy misery , till thy heart do cry out for christ , as earnestly , as ever a drowning man did for a boar , or the wounded for a chirurgeon . men must come to see the danger , and feel the smart of their deadly sores and sickness , or else christ will be to them a physician of no value , mat. . . then the man-slayer hastens to the city of refuge , when pursued by the avenger of blood . men must be even forced and fired out of themselves , or else they will not come to christ. ●twas distress and extremity , that made the prodigal think of returning , luke ● . , . while l●●o●icea thinks her self rich , increased in goods , in need of nothing , there is little hope . she must be deeply convinced of her wretchedness , blindness , poverty , nakedness , before she will come to christ for his gold , raiment , eye-salve , rev . , . therefore hold the eyes of conscience open , amplifie thy misery as much as possible . do not flie the sight of it , for fear it should fill thee with terror . the sense of thy misery is but as it were the suppuration of the woun● , which is necessary to the cure. better ●ear the torments that abide thee now , than feel them hereafter . direct . iv. settle it upon thy heart , that thou art under an everlasting inability ever to recover thy self . never think thy praying , reading , hearing , con●●●sing , amending will do the cure. these must be attended ; but thou art undone if thou restest in them , rom. . . thou art a lost man , if thou hopest to escape drowning upon any other plank● but jesus christ , acts . . thou must unlearn t●y self , and renounce thine own wisdom , thine own righteousness , thine own strength , and throw thy self wholly upon christ , as a man that swimmeth casteth himself upon the water , or else thou canst not escape . while men trust in themselves , and establish their own righteousness , and have confidence in the flesh , they will not come savingly to christ , luke . . phil. . . thou must know thy gain to be but loss and dung , thy strength but weakness , thy righteousness rags and rottenness , before there will be an effectual closure between christ and thee , phil. . , , . cor. . . isa. . . can the lifeless carcass shake off its grave cloths , and loose the bonds of death ? then mayst thou recover thy self who art dead in trespasses and sins , and under an impossibility of serving thy maker , ( acceptably ) in this condition , rom. . . heb. ● . . therefore when thou goest to pray , or meditate , or to do any of the duties , to which thou art here directed , go out of thy self , call in the help of the spirit , as despairing to do any thing pleasing to god , in thine own strength . yet neglect not thy duty , but lie at the pool , and wait in the way of the spirit . while the eunuch was reading , then the holy ghost sent philip to him , acts . , . when the disciples were praying , acts . . when cornelius and his friends were hearing , acts . . then the holy ghost fell upon them , and filled them all . strive to give up thy self to christ : strive to pray , strive to meditate , strive an hundred and an hundred times , try to do it as well as thou canst , and while thou art endeavouring in the way of thy duty , the spirit of the lord will come upon thee , and help thee to do , what of thy self thou art utterly unable unto , prov. . . direct . v. forthwith renounce all thy sins . if thou yield thy self to the contrary practice of any sin , thou art undone , rom. . . in vain dost thou hope for life by christ , except thou d●part from iniquity , tim. . . forsake thy sins , or else thou canst not find mercy , prov. . . thou canst not be married to christ except divorced from sin . give up the traitor , or you can have no peace with heaven . cast the head of sheba over the wall . keep not dalilah in thy lap . thou must part with thy sins , or with thy soul. spare but one sin , and god will not spare thee . never make excuses , thy sins must die , or thou must die for them , psal. . . if thou allow of one sin , though but a little , a secret one , though thou may'st plead necessity , and have a hundred . shifts and excuses for it , the life of thy soul must go for the life of that sin , ezek. . . and will it not be dearly bought ? o sinner , hear and consider . if thou wilt part with thy sins , god will give thee his christ ; is not this a fair exchange ? i testifie unto thee this day , that if thou perish , it is not because there was never a saviour provided , nor life tendred , but because thou preferredst ( with the jews ) the murderer before thy saviou● , sin before christ , and lovedst darkness rather than light , iohn . . search thy heart therefore with candles , as the jews did their houses for leaven , before the passover : labour to find out thy sins , enter into thy closet , and consider , what evil have i lived in ? what duty have i neglected towards god ? what sin have i lived in against my brother ? and now strike the darts through the heart of thy sin , as i●ab did through absalom's , sam. . . never stand looking upon thy sin , nor rolling the morsel under thy tongue , iob . . but spit it out as poyson , with fear and detestation . alas , what will thy sins do for thee , that thou shouldst stick at parting with them ? they will flatter thee , but they will undo thee , and cut thy throat , while they smile upon thee , and poyson thee while they please thee , and arm the justice and wrath of the infinite god against thee . they will open hell for thee , and pile up fuel to burn thee . behold the gibbet that they have prepared for thee . oh serve them like haman , and do upon them the execution , they would else have done upon thee . away with them , crucifie them , and let christ only be lord over thee . direct . vi. make a solemn choice of god for thy portion and blessedness , deut. . with all possible devotion and veneration avouch the lord for thy god. set the world with all its glory , and paint , and gallantry , with all its pleasures and promotions on the one hand , and set god with all his infinite excellencies , and perfections on the other , and see that thou do deliberately make thy choice , iosh. . . take up thy rest in god , iob. . . set thee down under his shadow , cant. . . let his promises and perfections turn the scale against all the world . settle it upon thy heart that the lord is an all-sufficient portion , that thou canst not be miserable , while thou hast a god to live upon , take him for thy shield and exceeding great reward . god alone is more than all the world . content thy self with him . let others carry the preferments and glory of the world , place thou thy happiness in his favour , and the light of his countenance , psal. . , . poor sinner , thou art fallen off from god , and hast engaged his power , and wrath against thee . yet know that of his abundant grace , he doth offer to be thy god again in christ , cor. . , . what sayest thou man ? wilt thou have the lord for thy god ? why , take this counsel , and thou shalt have him . come to him by his christ , ioh. . . renounce the idols of thine own pleasures , gain , reputation , thes. . . let these be pulled out of the throne , and set gods interest uppermost in thine ●eare . take him as god , to be chief in thine affections , estimations , intentions ; for he will not endure to have any set above him , rom. . , psal. . . in a word , thou must take him in all his personal relations , and in all his essential perfections . first , in all his personal relations . god the father must be taken for thy father , ier. . , , . o come to him with the prodigal , father , i have sinned against heaven , and in thy sight , and am not worthy to be called thy son , but since of thy wonderful mercy , thou art pleased to take me● , that am of my self a dog , a swine , a devil , to be thy child , i solemnly take thee for my father , commend my self to thy care , and trust to thy providence , and cast my burden on thy shoulders . i depend on thy provision , and submit to thy corrections , and trust under the shadow of thy wings , and hide in thy chambers , and ●ly to thy name . i renounce all confidence in my self , i repose my confidence in thee , i depose my concernments with thee . i will be for thee , and for no other . again , god the son must be taken for thy saviour , for thy redeemer and righteousness , iohn . . he must be accepted as the only way to the father , and the only means of life , heb. . . o then put off the rayment of thy captivity , on with the wedding garment , and go and marry thy self to jesus christ. lord i am thine , and all that i have , my body , my soul , my name , my estate . i send a bill of divorce to my other lovers . i give my heart to thee , i will be thine undividedly , thine ever lastingly . i will set thy name on all i have , and use it only as thy goods , as thy loan during thy leave , resigning ad to thee . i will have no king but thee : reign thou over me . other lords have had dominion over me : but now i will make mention of thy name only , and do here take an o●th of fealty to thee , promising and vowing to serve , and love , and ●ear thee , above all competitors . i disavow mine own righteousness , and despair of ever being pardoned and saved for mine own duties , or graces , and lean only on thine all-sufficient sacrifice and intercession , for pardon , and life , and acceptance before god. i take thee for mine only guide and instructer , resolving to be led and directed by thee , and to wait for● thy counsel , and that thine shall be the casting voice with me . lastly , god the spirit must be taken for thy sanctifier . rom. . , . gal. . , . for thine advocate , thy counsellor , thy comforter , the teacher of thine ignorance , the pledge and earnest of thine inheritance , rom. . . psal. . . iohn . . eph. . . iohn . . eph. . . awake thou northwind , and come thou s●●th , and blow upon my garden , cant. . . come , thou spirit of the most high● here is a house for thee , here is a temple for thee . here do thou rest for ●ver ; dwell here , and rest here . lo , i give up the possession to thee , full possession . i send thee the keys of my heart , that all may be for thy use , that thou mayst put thy goods , thy grace into every room . i give up the use of all to thee , that every faculty , and every member may be thine i●●●●ument , to work righteousness , and do the will of my father which is in heaven . secondly , in all his essential per●ections . consider how the lord hath revealed himself to you in his word : will you take him as such a god ? o● sinner , here 's the blessedest news that ever came to the sons of men. the lord will be thy god , gen. . . rev. . . if thou wilt but close with him in his excellencies . wilt thou have the merciful , the gracious , the sin-pardoning god , to be t●● god ? o yes , ( saith the sinner , ) i am undone else . but he farther tells thee , i am the holy and sin-hating god. if thou wilt be owned as one of my people , thou must be holy , pet. . . holy in heart , holy in life . thou must put away all thine iniquities , be they never so near , never so natural , never so necessary to the maintaining thy fleshly interest . unless thou wilt be at defiance with sin , i cannot be thy god. cast out the leaven , put away the evil of thy doings , cease ●o do evil , learn to do well , or else i can have nothing to do with thee , isa. . , , . bring forth mine enemies , or there is no peace to be had with me . what doth thine heart answer ? lord i desire to have thee as such a god. i desire to be holy as thou art holy , to be made partaker of thy holiness . i love thee , not only for thy goodness and mercy , but for thy holiness and parity . i take thy holiness for my happiness . oh! be to me a fountain of holiness : set on me the stamp and impress of thy holiness , i will thankfully part with all my sins at thy command . my wi●ful sins i do forthwith forsake ; and for my infirmities that i cannot get rid of , though i would , i will strive against them in the use of the mea●s . i detest them , and will pray and war against them , and never let them have quiet rest in my soul. beloved , whosoever of you will thus accept of the lord for his god , he shall have him . again , he tells you ; i am the all-sufficient god , gen. . . will you lay all at my feet , and give it up to my dispose , and take me for your only portion ? will you own and honour mine all-sufficiency ? will you take me as your happiness and treasure , your hope and bliss ? i am a sun and a shield , all in one : will you have me for your all ? gen. . . psal . . now what dost thou say to this ? doth thy mouth water after the onions and flesh-pots of egypt ? art thou loath to exchange the earthly happiness , for a part in god , and though thou wouldest be glad to have god and the world too , yet canst thou not think of having him , and nothing but him , but hadst rather take up with the earth below , if god would but let thee keep it , as long as thou wouldst ? this is a fearful sign . but now if thou art willing to sell all for the pearl of great price , mat. . . if thine heart answer , lord i desire no other portion but thee . take the corn , and the wine , and the oyl whoso will , so i may have the light of thy countenance . i pitch upon thee for my happiness , i gladly venture my self on thee , and trust my self with thee . i set my hopes in thee , i take up my rest with thee , let me hear thee say , i am thy god , thy salvation , and i have enough , all i wish for . i will make no terms with thee , but for thy self . let me but have thee sure , let me ●e able to make my claim , and see my title to thy self , and for other things , i leave them to thee , give me more or 〈◊〉 , any thing or nothing , i will be satisfied in my god. take him thus , and he is thine own . again , he tells you ; i am the soveraign lord : if you will have me for your god , you must give me the supremacy , mat. . . i will not be an underling . you must not make me a second to sin , or 〈◊〉 worldly interest . if you will be my people , i must have the rule over you . you must not live at your down list . will you come under my yoke ? will you bow to my government ? will you submit to my discipline ? to my word ? to my rod ? sinner , what sayest thou to this ? lord i had rather be ●t thy command , than live at mine own list , i had rather have thy ●ill to be done , than mine , i approve of and consent to thy laws , and account it my priviledge to lie under them . and though the flesh rebel , and often break over bounds , i am resolved to take no other lord but thee . i willingly take the oath of thy supremacy , and acknowledge thee for my liege soveraign , and resolve all my days to pay the tribute of worship , obedience , and love , and service is thee , and to live to thee , as the end of my life . this is a right accepting of god. to be short , he tells you ; i am the true and faithful god. if you wi●l have me for your god , you must be content to trust me , tim. . . prov. . . will you venture your selves upon my word , and depend on my faithfulness , and take my bond for your security ? will you be content to follow me , in poverty , and reproach , and affliction here , and to see much going out , and little coming in , and to tarry till the next world for your preferment ? mat. . . i deal much upon trust , will you be content to labour , and suffer , and to tarry for your returns till the resurrection of the just ? luke . . the womb of my promise will not presently bring forth ; will you have the patience to wait ? heb. . . now beloved , what say you to this ? will you have this god for your god ? will you be content to live by faith , and trust him for an unseen happiness , an unseen heaven , an unseen glory ? do your hearts answer , lord we will venture our selves upon thee , we commit our selves to thee : we roll upon thee , we know whom we have trusted , we are willing to take thy word , we will prefer thy promises before our own possessions ; and the hopes of heaven before all the enjoyments of the earth . we will wait thy leisure . what thou wilt here , so that we may have but thy faithful promise for heaven hereafter . if you can in truth , and upon deliberation , thus accept of god , he will be yours . thus there must be in a right conversion to god , a closing with him suitable to his excellencies . but when men close with his mercy , but yet love sin , hating holiness and purity , or will take him for their benefactor , but not for their soveraign ; or for their patron , but not for their portion , this is no thorow , and no sound conversion . direct . vii . accept of the lord iesus in all his offices , with all his inconveniences , as thine . upon these terms christ may be had . sinner , thou hast undone thy self , and art plunged into the ditch of most deplorable misery out of which thou art never able to climb up . but jesus christ is able and ready to help thee , and he freely tenders himself to thee , heb. . . iohn . . be thy sins never so many , never so great , of never so long continuance , yet thou shalt be most certainly pardoned and saved , if thou dost not wretchedly neglect the offer that in the name of god is here made unto thee . the lord jesus calleth unto thee , to look unto him and be saved , isa. . . to come unto him , and he will in no wise cast thee out , iohn . . yea he is a suitor to thee , and beseecheth thee to be reconciled , cor. . . he cryeth in the streets , he knocketh at thy door , he wooeth thee to accept of him , and live with him , prov. . . rev. . . if thou diest 't is because thou wouldst not come to him for life , iohn . . now accept of an offered christ , and thou art made for ever . now give up thy consent to him , and the match is made , all the world cannot hinder it . do not stand off because of thine unworthiness . man , i tell thee , nothing in all the world can undo thee , but thine unwillingness● speak man , art thou willing of the match ? wilt thou have christ in all his celations to be thine ; thy king , thy priest , thy prophet ? wilt thou have him with all his inconveniences ? take not christ hand over head , but sit down first , and count the cost . wilt thou lay all at his feet ? wilt thou be content to run all hazards with him ? wilt thou take thy lot with him , fall where it will ? wilt thou deny thy self , take up thy cross , and follow him ? art thou deliberately , understandingly , freely , fixedly , determined to ●●eave to him in all times , and conditions ? if so , my soul for thine , thou shalt never perish , iohn . . but art passed from death to life . here lies the main point of thy salvation , that thou be found in thy covenant-closure with jesus christ , and therefore if thou love thy self , see that thou be faithful to god and thy soul● ere . direct . viii . resign up all thy powers and faculties , and thy whole interest to be his . they gave their own selves unto the lord , cor. . . present your bodies as a living sacrifice , rom. . . the lord seeks not yours , but you . resing therefore thy body with all its members to him , and thy soul with all its powers , that he may be glorified in thy body and in thy spirit which are his , cor. . . in a right closure with christ , all the faculties give up to him . the judgment subscribes , lord thou ●t worthy of all acceptation , chief of ten thousand : happy is the man that fin●eth thee . all the things that are to be desired , are not to be compared with thee , prov. . , , . the understanding lays aside its corrupt reasonings and cavils , and its prejudices against christ and his ways . it is now past questioning and disputing , and casts it for christ against all the world. it concludes , it 's good to be here , and sees such a treasure in this field , such value in this pearl , as is worth all , mat. . . oh here 's the richest bargain that ever i made , here 's the richest prize that ever man was offere● , here 's the sovereignest remedy that ever mercy prepared , he is worthy of my esteem , worthy of my choice , worthy of my love , worthy to be embraved , 〈…〉 , admired for ever more , rev. . . i approve of his 〈◊〉 his terms are rightteous & reasonable , full of equity and mercy . again the will resigns . it stands no longer wavering , nor wishing and woulding but is peremptorily determin'd : lord thy love hath overcome me , th●● h●st won me , and thou shalt have me : come in lord , to thee i freely open , i consent to be saved in thine own way , thou shalt have any thing , thou shall have all , let me have but thee . the memory gives up to christ : lord here is a store-house for thee . out with this trash , lay in thy trea●ure . let me be a granary , a repositor● of thy truths , thy promises , thy providences . the conscience comes in ; lord i will ever side with thee . i will be thy faithful register , i will warn when the sinner is tempted , and smite when thou art offended . i will witness for thee , and judge for thee , and guide into thy ways , and will never let sin have quiet in this soul. the affections also come in to christ. o saith love , i am sick of thee . o saith desire , now i have my longing . here 's the satisfaction i sought for . here 's the desire of nations . here 's bread for me , and balm for me , all that i want . fear bows the knee with awe and veneration . welcome lord , to thee will i pay my homage . thy word and thy rod shall command my motions . thee will i reverence and adore , before thee will i fall down and worship . grief likewise puts in , lord thy displeasure and thy dishonour , thy peoples calamities , and mine own iniquities shall be that that shall set me abroach , i will mourn when thou art offended , i will weep when thy cause is wounded : anger likewise comes in for christ : lord nothing so enrages me , as my folly against thee , that i should be so befooled and bewitched as to hearken to the flatteries of sin , and temptations of satan against thee . hatred too w●●● side with christ. i protest mortal enmity with thine enemies that i will never be friends with thy foes , i vow an immortal quarrel with every sin . i will give no quarter , i will make no peace . thus let all thy powers give up to jesus christ. again , thou must give up thy whole interest to him . if there be any thing that thou keepest back from christ it will be thine undoing , luke . . . unless thou wilt forsake all ( in preparation and resolution of thy heart ) thou canst not be his disciple . thou must hate father and mother , yea and thine own life also in comparison of him , and as far as it stands in competition with him , mat. . . luke . , , &c. in a word , thou must give him thy self , and all that thou hast without reservation , or else thou canst have no part in him . direct . ix . make ch●ice of the laws of christ as the rule of thy words , thoughts and actions , psal. . . this is the true converts choice . but here remember these three rules . . you must chuse them all . there 's no coming to heaven by a partial obedience ; read psal. . , , . ezek. . . none may think it enough to take up with the cheap and easie part of religion , and let alone the duties that are costly , and self-denying , and grate upon the interest of the flesh . you must take all or none . a sincere convert , though he makes most conscience of the greatest sins and weightiest duties ; yet he makes true conscience of little sins , and of all duties , psal. . , . mat. . . . for all times , for prosperity , and for adversity , whether it rain or shine . a true convert is resolved in his way , he will stand to his choice , and will not set his back to the wind , and be of the religion of the times . i have stuck to thy testimonies , i have enclined my heart to perform thy statutes alway , even to the end . thy testimonies have i taken , as an heritage for ever , psal. . , , , , . i will have respect unto thy statutes continually . . this must not be done hand over head , but deliberately and understandingly . that disobedient son said , i go ●ir , but he went not , mat. . . how fairly did they promise ? all that the lord our god shall speak unto thee , we will do it ; and it 's like they spake as they meant , but when it came to tryal it was found that there was not such a heart in them , as to do what they had promised , deut. . , . if you would be sincere in closing with the laws and ways of christ , first , study the meaning , and latitude and compass of them . remember , that they are very spiritual : they reach the very thoughts and inclinations of the heart ; so that if you will walk by this rule , your very thoughts and inward motions must be under government . again , that they are very strict and self-denying , quite contrary to the grain of your natural ine●inations , mat. . . you must take the strait gate , the narrow way , and be content to have the flesh curbed from the liberty it desires , mat. . . in a word , that they are very large : for thy commandment is exceeding broad , psal. . . secondly , rest not in generals ( for there 's much deceit in that ) but bring down thy heart to the particular commands of christ. those jews in the prophet seemed as well resolved as any in the world , and call'd god to witness , that they meant as they said : but they stuck in generals . when gods command crosses their inclination , they will not obey , ier. . , , , , , . compared with chap. . v. . take the assemblies larger catechism , and see their excellent and most compendious exposition of the commandments , and put thy heart to it . art thou resolved in the strength of christ , to set upon the conscientious practice of every duty that thou findest to be there required of thee , and to set against every sin that thou findest there forbidden ? this is the way to be found in gods statutes , that thou maist never be ashamed , psal. . . thirdly , observe the special duties that thy heart is most against , and the special sins that 't is most inclin'd unto , and see whether it be truly resolved to perform the one , and forgo the other . what sayest thou to thy bosom sin , thy gainful sin ? what sayest thou to costly and hazardous , and flesh displeasing duties ? if thou hal● est here , and dost not resolve , by the grace of god , to cross thy flesh , and put to it , thou art unsound , psal. . . psal. . . direct . x let all this be compleated in a solemn covenant between god and thy soul , psalm . . neh , . . for thy better help therein , take these few directions . first , set apart some time , more than once to be spent in secret before the lord. . in seeking earnestly his special assistance , and gracious acceptance of thee . . in considering distinctly all the terms or conditions of the covenant , expressed in the form hereafter proposed . . in searching thine heart , whether thou art sincerely willing to for sake all thy sins , and to resign up thy self , body and soul unto god , and his service , to serve him in holiness and righteousness , all the days of thy life . secondly , compose thy spirit into the most serious frame possible , suitable to a transaction of so high importance . thirdly , lay hold on the covenant of god , and rely upon his promise of giving grace and strength , whereby thou may'st be enabled to perform thy promise . trust not to thine own strength , to the strength of thine own resolutions , but take hold on his strength fourthly , resolve to be faithful , having engaged thine heart , opened thy mouth , and subscribed with thy hand unto the lord , resolve in his strength never to go back . lastly , being thus prepared , on some convenient time set apart for the purpose , set upon the work , and in the most solemn manner possible , as if the lord were visibly present before thine eyes , fall down on thy knees , and spreading forth thine hands toward heaven , open thine heart to the lord in these , or the like words . o most dreadful god , for the passion of thy son , i beseech thee accept of thy poor prodidigal now prostrating himself at thy door ; i have fallen from thee by mine iniquity , and am by nature a son of death , and a thousand-fold more the child of hell by my wicked practice : but of thine infinite grace thou hast promised mercy to me in christ if i will but turn to thee with all my heart : therefore upon the call of thy gospel , i am now come in , and throwing down my weapons , submit my self to thy mercy . and because thou requirest , as the condition of my peace with thee , that i should put away mine idols and be at defiance with all thine enemies , which i acknowledge i have wickedly sided with against thee , i here from the bottom of my heart renounce them all , firmly covenanting with thee not to allow my self in any known sin ; but conscientiously to use all the means that i know thou hast prescribed , for the death and utter destruction of all my corruptions . and whereas i have formerly inordinately and idolatrously let out my affections upon the world , i do here resign up my heart to thee that madest it , humbly protesting before thy glorious majesty , that it is the firm resolution of my heart , and that i do unfeignedly desire grace from thee , that when thou shalt call me hereunto , i may practise this my resolution through thy assistance , to forsake all that is dear unto me in this world , rather than to turn from thee to the ways of sin ; and that i will watch against all its temptations , whether of prosperity , or adversity , lest they should withdraw my heart from thee : beseeching thee also to help me against the temptations of satan , to whose wicked suggestions i resolve by thy grace never to yield my self a servant . and because my own righteousness is but menstruous rags● i renounce all confidence therein , and acknowledge that i am of my self a hopeless , helpless , undone creature , without righteousness or strength . and forasmuch as thou hast of thy bottomless mercy offered most graciously to me wretched sinner , to be again my god through christ , if i would accept of thee : i call heaven and earth to record this day , that i do here solemnly avouch thee for the lord my god , and with all possible veneration , bowing the neck of my soul under the feet of thy most sacred majesty , i do here take thee , lord iehovah , father , son , and holy ghost , for my portion , and chief good , and to give up my self , body and soul , for thy servant , promising and vowing to serve thee in holiness and righteousness all the days of my life . and since thou hast appointed the lord jesus christ , the only means of coming unto thee , i do here upon the bended knees of my soul accept of him as the only new and living way , by which sinners may have access to thee , and do here solemnly joyn my self in marriage covenant to him . o blessed jesus , i come to thee hungry and hardly bested , poor and wretched , and miserable , and blind , and naked ; a most loathsom , polluted wretch , a guilty , condemned malefactor , unworthy for ever to wash the feet of the servants of my lord , much more to be solemnly married to the king of glory , but sith such is thine unparallel'd love , i do here with all my power accept thee , and do take thee for my head and husband , for better for worse , for richer , for poorer , for all times and conditions , to love , honour , and obey thee before all others , and this to the death ; i embrace thee in all thine offices : i renounce mine own worthiness , and do here avow thee to be the lord my righteousness , i renounce mine own wisdom , and do here take thee for mine only guide ? i renounce mine own will , and take thy● will for my law. and since thou hast told me that i must suffer if i will reign , i do here covenant with thee to take my lot , as it falls , with thee , and by thy grace assisting , to run all hazards with thee , verily supposing that neither life nor death shall part between thee and me . and because thou hast been pleased to give me thy holy laws , as the rule of my life , and the way in which i should walk to thy kingdom , i do here willingly put my neck under thy yoak , and set my shoulder to thy burden ; and subscribing to all thy laws , as holy , iust , and good , i solemnly take them as the rule of my words , thoughts and actions , promising that though my flesh contradict and rebel , yet i will endeavour to order and govern my whole life according to thy direction , and will not allow my self in the neglect of any thing that i know to be my duty . only because through the frailty of my flesh , i am subject to many failings ; i am bold humbly to protest , that unallowed miscarriages , contrary to the setled bent and resolution of my heart , shall not make void this covenant , for so thou hast said . now almighty god , searcher of hearts , thou knowest that i make this covenant with thee this day , without any known guile , or reservation , beseeching thee , that if thou espiest any flaw or falshood therein , thou wouldst discover it to me , and help me to do it aright . and now glory be to thee , o god the father , whom i shall be bold from this day forward , to look upon as my god and father , that ever thou shouldst find out such a way for the recovery of undone sinners . glory be to thee , o god the son , who hast loved me , and washed me from my sins in thine own blood , and art now become my saviour and redeemer . glory be to thee , o god the holy ghost , who by the finger of thine almighty power hast turned about my heart from sin to god. o dreadful iehovah , the lord god omnipotent , father , son , and holy ghost , thou art now become my covenant friend , and i through thine infinite grace , am become thy covenant servant , amen . so be it . and the covenant which i have made on earth let it be ratified in heaven . the authors advice . this covenant i advise you to make , not only in heart , but in word ; not only in word , but in writing ; and that you would with all possible reverence spread the writing before the lord , as if you would present it to him as your act and deed. and when you have done this , set your hand to it . keep it 〈◊〉 a memorial of the solemn transactions that have passed between god and you , that you may have recourse to it in doubts and temptations . direct . xi . take heed of delaying thy conversion , and set upon a speedy and present turning . i made haste , and delayed not , psal. . . remember , and tremble at the sad instance of the foolish virgins , that came not till the door of mercy was shut , mat. . and of a convinced felix , that put off paul to another season , and we never find that he had such a season more , acts . . o come in while it is called to day , lest thou shouldst be hardened through the deceitfulness of sin ; lest thy day of grace should be over , and the things that belong to thy peace should be hid from thine eyes . now mercy is wooing of thee . now christ is waiting to be gracious to thee , and the spirit of god is striving with thee . now ministers are calling , now conscience is stirring ; now the market is open , and oyl may be had , thou hast opportunity for the buying . now christ is to be had for the taking . oh! strike in with the offers of grace . oh! now or never . if thou make light of this offer , god may swear in his wrath thou shalt never tast of his supper , luke . . direct . xii . attend conscientiously upon the word as the means appointed for thy conversion , james . , . cor. . . attend , i say , not customarily , but conscientiously ; with this desire , design , hope and expectation , that thou mayest be converted by it . to every sermon thou hearest , come with this thought , oh , i hope god will now come in . i hope this day may be the time , this may be the man by whom god will bring me home . when thou art coming to the ordinances , lift up thine heart thus to god. lord let this be the subbath , let this be the season , wherein i may receive renewing grace . oh let it be said , that to day such a one was born unto thee . object . thou wilt say , i have been long a hearer of the word , and yet it hath not been effectual to my conversion . ans. yea , but thou hast not attended upon it in this manner , as a means of thy conversion , nor with this design , nor praying for , and expecting of this happy effect of it . direct . xiii . strike in with the spirit , when he begins to work upon thy heart . when he works convictions , o do not stifle them , but joyn in with him , and beg the lord to carry on convictions to conversion . quench not the spirit ; do not out-strive him : do not resist him . beware of putting out convictions by evil company , or worldly business . when thou findest any troubles for sin , and fears about thine eternal state , beg of god that they may never leave thee till they have wrought off thy heart throughly from sin , and wrought it over to jesus christ. say to him , strike home , lord , leave not the work in the midst . if thou seest that i am not yet wounded enough , that i am not troubled enough , wound● me yet deeper , lord. o go to the bottom of my corruption , let out the life-blood of my sins . thus yield up thy self to the workings of the spirit , and hoise thy sails to his gusts . direct . xiv . set upon the constant and diligent use of serious and fervent prayer . he that neglects prayer , is a prophane an unsanctified sinner , iob . . he that is not constant in prayer , is but an hypocrite , iob . . ( unless the omission be contrary to his ordinary course , under the force of some instant temptation . ) this is one of the first things conversion appears in , that it sets men on praying , acts . . therefore set to this duty . let never a day pass over thee , wherein thou hast not , morning , and evening , set apart some time for set and solemn prayer in secret . call thy family also together daily and duly , to worship god with thee . wo be unto thee if thine be found amongst the families that call not on gods name , ier. . . but cold and lifeless devotions will not reach half way to heaven . be fervent , and importunate . importunity will carry it . but without violence the kingdom of heaven will not be taken , mat. . . thou must strive to enter , luke . . and wrestle with tears and supplications , as iacob , if thou meanest to carry the blessing , gen. . . comp . with hos. . . thou art undone for ever without grace , and therefore thou must put to it , and resolve to take no denyal . that man that is fixed in this resolution ; well i must have grace , and i will never give over , till i have grace , and i will never leave seeking and waiting , and striving with god , and mine own heart , till he do renew me by the power of his grace ; this man is in the likeliest way to win grace . obj. but god heareth not sinners , their prayer is an abomination . ans. distinguish between sinners . . there are resolved sinners : their prayers god abhors . . returning sinners ; these god will come forth to , and meet with mercy , though yet afar off , luke . . though the prayers of the unsanctified cannot have full acceptance ; yet god hath done much at the request of such , as at ahab's humiliation , and ninevehs fast , kings . . ionah . , , . surely thou mayst go as far as these , though thou hast no grace : and how dost thou know but thou mayst speed in thy suit , as they did in theirs ? yea , is he not far more likely to grant thee , than them ; since thou askest in the name of christ , and that not for temporal blessings , as they , but for things much more pleasing to him , viz. for christ , grace , pardon , that thou mayst be justified , sanctified , renewed and fitted to serve him ? turn to these soul incouraging scriptures , prov. . , to . luk. . , , , , . prov. . . . is it not good comfort , that he calleth thee ? mark . doth he set thee on the use of means , and dost thou think he will mock thee ? doubtless , he will not fail thee , if thou be not wanting to thy self . o pray and faint not , luke . . a person of great quality having offended the duke of buckingham , the kings great favourite , being admitted into his presence after long waiting , prostrates himself at his feet , saying , i am resolved never to rise more , till i have obtained your grace's favour , with which carriage he did overcome him . with such a resolution , do thou throw thy self at the feet of god. 't is for thy life , and therefore follow him , and give not over . resolve thou wilt not be put off with bones , with common mercies . what though god do not presently open to thee ? is not grace worth the waiting for ? knock , and wait , and no doubt but sooner or later , mercy will come . and this know , that thou hast the very same encouragement to seek and wait , that the saints now in glory once had : for they were once in thy very case . and have they sped so well ? and wilt thou not go to the same door , and wait upon god in the same course ? direct . xv. forsake thy evil company , prov. . . and forbear the occasions of sin , prov. . . thou wilt never be turned from sin till thou wilt decline and forego the temptations of sin . i never expect thy conversion from sin , unless thou art brought to some self-denial , as to fly the occasions . if thou wilt be ●ibling at the bait , and playing on the brink , and tampering and medling with the snare , thy soul will surely be taken . where god doth expose men in his providence , unavoidably , to temptations , and the occasions are such as we cannot remove , we may expect special assistance in the use of his means . but when we tempt god by running into danger , he will not engage to support us , when we are tempted . and of all temptations one of the most fatal and pernicious , is evil company . oh what hopeful beginnings have these often stifled ! oh the souls , the estates , the families , the towns that these have ruined ! how many a poor sinner hath been enlightned , and convinced , and hath been just ready to give the devil the slip , and hath even escaped his snare and yet wicked company have pull'd him back at last , and made him seven fold more the child of hell. in one word , i have no hopes of thee , except thou wilt shake off thy evil company . christ speaketh to thee , as to them , in another case ; if thou seek me , then let these go their way , joh. . . thy life lies upon it : forsake these , or else thou canst not live , prov. . . wilt thou be worse than the beast , to run on , when thou seest the lord with a drawn sword in the way ? numb . . . let this sentence be written in capitals upon thy conscience , a companion of fools shall be destroyed , prov. . . the lord hath spoken it , and who shall reverse it ? and wilt thou run upon destruction , when god himself doth forewa●● thee ? if god do ever change thy heart it will appear in the change of thy company . oh fear , and fly this gulf by which so many thousand souls have been swallowed into perdition . it will be hard for thee indeed , to make thine escape . thy companions will be mocking thee out of thy religion , and will study to fill thee with prejudices against strictness , as ridiculous and comfortless . they will be flattering thee , and alluring thee ; but remember the warnings of the holy ghost , my son , if sinners entice thee , consent thou not . if they say come with us , e●st in thy lot among us ; walk not thou in the way with them , refrain thy foot from their path . avoid it , pass not by it , turn from it , and pass away . for the way of the wicked is as darkness , they know not at what they stumble . they l●y wait for their own blood ; they lurk privily for their own lives . prov. . . to the . prov. . . to the . my soul is moved within me , to see how many of my hearers are like to perish both they and their houses , by this wretched mischief , even the haunting of such places , and company , whereby th●y are drawn into sin , once more i admonish you , as moses did israel , num. . . and he spake unto the congregation , saying , depart , i pray you , from the tents of these wicked men . oh! flee them as you would those that had the plague-sores running in their fore-heads ; these are the devils panders , and decoys ; and if thou dost not make thine escape , they will toll thee into perdition , and will prove thine eternal ruin . direct . xvi . lastly , set apart a day to humble thy soul in secret , by fasting and prayer , to work the sense of thy sins and miseries upon thy heart . read over the assemblies exposition of the commandments , and write down the duties omitted , and sins committed by thee against every commandment , and so make a catalogue of thy sins , and with shame and sorrow spread them before the lord. and if thy heart be truly willing to the terms , join thy self solemnly to the lord in that covenant , set down in the ixth . direction , and the lord grant thee mercy in his sight . thus i have told thee , what thou must do to be saved . wilt thou not now obey the voice of the lord ? wilt thou arise and set to thy work ? oh man , what answer wilt thou make , what excuse wilt thou have , if thou shouldst perish at last through very wilfulness , when thou hast known the way of life ? i do not fear thy miscarrying , if thine own idleness do not at 〈◊〉 undo thee , in neglecting the use of the means , that are so plainly here prescribed . rouze up , oh sluggard , and ply thy work . be doing , and the lord will be with thee . a short soliloquy for an unregenerate sinner . ah wretched man that i am ! what a condition have i brought my self into by sin ? oh! i see my heart hath but deceived me all this wh●●e , in flattering me , that my condition was good . i see , i see , i am but a lost and undone man ; for ever undone , unless the lord help me out of this condition . my sins ! my sins ! lord , what an unclean , polluted wretch am i ! more loathsome and odious to thee , than the most hateful venom , or noisome carcase , can be to me . oh! what a hell of sin is in this heart of mine , which i have flattered my self to be a good heart ? lord , how universally am i corrupted , in all my parts , powers , performances ? all the imaginations of the thoughts of my heart , are only evil , continually . i am under an inability to , averseness from , and enmity against any thing that is good ; and am prone to all that is evil . my heart is a very sink of all sin : and oh the innumerable hosts , and swarms of sinful thoughts , words , and actions , that have flown from thence . oh the load of guilt that is on my soul ! my ●●ad is ●ull , my heartfull , my mind and my members , they are all full of sin . oh my sins ! how do they stare upon me ! how do they witness against me ! wo i● me , my creditors are upon me , every commandm●●● taketh hold upon me , for more than ten thousand 〈◊〉 talents , yea ten thousand times ten thousand . how endless then is the sum of all my debts ? if this whole world were filled up from earth to heaven with paper , and all this paper written over , within and without , by arithmeticians : yet when all were case up together , it would come unconceivably short of what i owe to the least of gods commandments . wo unto me ! for my debts are infinite , and my sins are increased . they are wrongs to an infinite majesty : and if he that committeth treason against a silken mortal , is worthy to be racked , drawn and quartered : what have i deserved , that have so often lifted up my hand against heaven , and have struck at the crown and dignity of the almighty ? oh my sins ! my sins ! behold a troop cometh ! multitudes ! multitudes ! there is no number of their armies . innumerable evils have compassed me about : mine iniquities have taken hold upon me ; they have set themselves in aray against me . oh! it were better to have all the regiments of hell come against me , than to have my sins to fall upon me , to the spoiling of my soul. lord , how am i surrounded ? how many are they that rise up against me ? they have beset me behind and before : they swarm within me and without me : they have possessed all my powers , and have fortified mine unhappy soul , as a garison , which this broo● of hell doth man , and maintain , against the god that made me . and they are as mighty , as they be many . the sands are many , but then they are not great : the mountains great , but then they are not many . but wo is me ! my sins are as many as the sands , and as mighty as the mountains . their weight is greater than their number . it were better that the rocks and the mountains should fall upon me , than the crushing and insupportable load of my own sins . lord , i am heavy loaden ; let mercy help , or i am gone . unload me of this heavy guilt , this sinking load , or i am cr●●hed without ●ope , and must be pressed down to hell. if my grief were thorowly weighed , and my sins laid in the balances together , they would be heavier than the sand of the sea , therefore my words are swallowed up : they would weigh down all the rocks and the hills , and turn the balance against all the isles of the farth● o lord , thou knowest my manifold transgressions , and my mighty sins . ah my soul ! alas my glory / whither art thou humbled ? once the glory of the creation , and the image of god ; now , a lump of filthiness ; a coffin of rottenness , replenished with stench and loathsomness . o what work hath sin made with thee ? thou shalt be termed forsaken , and all the rooms of thy faculties desolate , and the name that thou shalt be called by is , ichabod , or , where is the glory ? how art thou come down mightily ? my beauty is turned into deformity , and my glory into shame . lord , what a loathsome leper am i ? the ulcerous bodies of iob or lazarus were not more offensive to the eyes and nostrils of men , than i must needs be to the most holy god , whose eyes cannot behold iniquity . and what misery have my sins brought upon me ? lord , what a case am i in ? sold under sin , cast out of gods favour , accursed from the lord , cursed in my body , cursed in my soul , cursed in my name , in my estate , my relations , and all that i have . my sins are unpardoned , and my ●oul within a step of death . alas ! what shall i do ? whither shall i go ? which way shall i look ? god is frowning on me from above ; hell gaping for me beneath ; conscience smiting me within ; temptations and dangers surrounding me without . oh , whither shall i flee ? what place can hide me from omnisciency ? what power can secure me from omnipotency ? what meanest thou , o my soul , to go on thus ? art thou in league with hell ? hast thou made a covenant with death ? art thou in love with thy misery ? is it good for thee to be here ? alas what shall i do ! shall i go on in my sinful ways ? why then certain damnation will be mine end : and shall i be ●o besotted and bemadded , as to go and sell my soul to the flames , for a little ale , and a little ease , for a little pleasure , or gain , or content to my flesh ? shall i linger any longer in this wretched estate ? no , if i tarry here , i shall die ; what then ? is there no help , no hope ? none except i turn , why , but is there any remedy for such woful misery ? any mercy after such provoking iniquity ? yes , as sure as god's oath is true , i shall have pardon , and mercy yet , if presently , unfeignedly , and unreservedly i turn by christ to him . why then i thank thee upon the bended knees of my soul , o most merciful jehovah , that thy patience hath waited upon me hitherto : for hadst thou took me away in this estate , i had perished for ever . and now i adore thy grace , and accept the offers of thy mercy . i renounce all my sins , and resolve by thy grace , to set my self against them , and to follow thee in holiness and righteousness all the days of my life . who am i , lord , that i should make any claim unto thee , or have any part or portion in thee , who am not worthy to lick up the dust of thy feet ' yet since thou holdest forth the golden scepter , i am bold , to come and touch . to despair , would be to disparage thy mercy ; and to stand off when thou biddest me come , would be at once to undo my self , and rebel against thee , under the pretence of humility . therefore i bow my soul to thee , and with all possible thankfulness accept thee , as mine , and give up my self to thee , as thine . thou shalt be soveraign over me , my king , and my god : thou shalt be in the throne , and all my powers shall bow to thee , they shall come and worship before thy feet . thou shalt be my portion , o lord , and i will rest in thee . thou callest for my heart . o that it were any way fit for thine acceptance ! i am unworthy , o lord , everlastingly unworthy to be thine . but since thou wilt have it so , i freely give up my heart to thee : take it ; it is thine . oh that it were better ! but lord , i put it into thine hand , who alone canst mend it . mould it after thine own heart ; make it as thou wouldst have it , holy , humble , heavenly , soft , tender , flexible , and write thy law upon it . come , lord jesus , come quickly : enter in triumphantly : take me up to thee for ever . i give up to thee , i come to thee , as the only way to the father , as the only mediator , the means ordained to bring me to god. i have des●royed my self , but in thee is my help . save lord , or else i perish , i come to thee with the rope about my neck . i am worthy to die , and to be damned . never was the hire more due to the servant , never was penny more due to the labourer , then death and hell , my just wages , is due to 〈◊〉 for my sins . but i fly to thy merits , i trust alone to the value and virtue of thy sacrifice , and preva●●●cy of thine intercession . i submit to thy teaching , ● make choice of thy government . stand open 〈…〉 doors , that the king of glory may come in . o thou spirit of the most high , the comforter and sanctifier of thy chosen ; come in with all thy glorious train , all thy courtly 〈◊〉 , thy fruits , and graces . let ●●e be thine habitacion . ● i can give 〈◊〉 but what is thine 〈◊〉 already ; but here with the poor widdow , i cas● my two mi●es , my soul , and my body into thy treasury ; fully resigning them up to t●●●e , to be sanctified by thee , to be servants to thee . they it all ●e thy patients , cure thou their malady ; they shall be thy agents , govern thou their mo●●c●s . too long have i served the world , too long have i hearkned to satan , but now i renounce them all , and will be ruled by thy dictates , and directions , and guided by thy counsel . o blessed trinity ! o glorious unity ! i deliver up my self to thee ; receive me ; write thy name , o lord , upon me , and upon all that i have as thy proper goods . set thy mark upon me , upon every member of my body , and every faculty of my soul. i have chosen thy precepts . thy law will i lay before me : this shall be the copy , which i will keep in my eye , and study to write after . according to this rule do i resolve , by thy grace , to walk : after this law shall my whole man be governed . and though i cannot perfectly keep one of thy commandments , yet i will allow my self in the breach of none . i know my flesh will hang back : but i resolve , in the power of thy grace , to cleave to thee , and thy holy ways , what ever it cost me . i am sure i cannot come off a loser by thee , therefore i will be content with reproach , and difficulties , and hardships here , and will deny my self , and take up my cross , and follow thee . lord jesus thy yoke is easie , thy cross is welcome , as it is the way to thee . i lay aside all hopes of worldly happiness . i will be content to tarry till i come to thee . let me be poor and low , little and despised here , so i may but be admitted to live , and reign with thee hereafter . lord , thou hast my heart and hand to this agreement . be it as the laws of the medes and persians , never to be reversed . to this , i will stand ; in this resolution , by grace i will live and die . i have sworn and will perform it that i will keep thy righteous judgments . i have given my free consent , i have made my everlasting choice . lord jesus confirm the contract , amen . chap. vii . containing the motives to conversion . though what is already said of the necessity of conversion , and of the miseries of the unconverted , might be sufficient to induce any considering mind to resolve upon a present turning , or conversion unto god : yet knowing what a piece of desperate obstinacy and untractableness the heart of man naturally is , i have thought it necessary , to add to the means of conversion and directions for a covenant-closure with god in christ , some motives to perswade you hereunto . o lord , fail me not now at my last attempts . if any soul hath read hitherto , and be yet untouched , now lord fasten in him and do thy work ; now take him by the heart , overcome him , perswade him , till he say● thou hast prevailed , for thou wast stronger than i. lord ; didst thou not make me a fisher of men ? and have i toiled all this while and caught nothing ? alas that i should have spent my strength for nought ! and now i am casting my last ; lord jesus , stand thou upon the shore , and direct , how , and where i shall spread my net , and let me so enclose with arguments the souls i seek for , that they may not be able to get out . now lord for a multitude of souls i now for a full draught● o lord god , remember me i pray thee , and strengthen me this once , o god. but i turn me unto you . men and brethren , heaven and earth do call upon you , yea hell it self doth preach the doctrine of repentance unto you . the angels of the churches travel with you , gal. . . the angels of heaven wait for you , for your repenting and turning unto god. o sinner , why should the devils make merry with thee ? why shouldst thou be a morsel for that devouring leviathan ? why should harpies and hell-hounds tear thee , and make a feast upon thee , and when they have got thee into the snare , and have fastened their talons in thee , laugh at thy destruction , and deride thy misery , and sport themselves with thy damnable folly ? this must be thy case , except thou turn . and were it not better thou shouldst be a joy to angels , than a laughing stock and sport for devils ? verily if thou wouldst but come in , the heavenly host would take up their anthems , and sing , glory be to god in the highest ; the morning stars would sing together , and all the sons of god shout for joy , and celebrate this new creation as they did the first . thy repentance would , as it were , make holy-day in heaven , and the glorious spirits would rejoice in that there is a new brother added to their society , rev. . . another heir born to their lord , and the lost son received safe and sound . the true penitents tears are indeed the wine that cheareth both god and man. if it be little , that men and angels would rejoice at thy conversion , know that god himself would rejoice over thee , even with singing , and rest in his love , luke . . isa. . . never did iacob with such joy weep over the n●ck of his ioseph as thy heavenly father would rejoice over thee , upon thy coming in to him . look over the story of the prodigal . methinks i see how the aged father lays aside his estate , and forgets his years : behold how he runneth ! luke . . oh the haste that mercy makes ! the sinner makes not half that speed . methinks i see how his bowels turn , how his compassions yearn . ( how quick-sighted is love ! ) mercy spies him a great way off , forgets his riotous courses , unnatural rebellion , horrid unthankfulness , debauched practices ( not a word of these ) but receives him with open arms , clasps about his neck , forgets the nastiness of his rags , kisses the lips that deserve to be loathed , the lips that had been joined to harlots , that had been commoners with the swine , calls for the fatted calf , the best robe , the ring , the shooes , the best cheer in heavens store , the best attire in heavens wardrobe , luke . , , . yea the joy cannot be held in one breast , &c. others must be called to participate : the friends must meet and make merry . angels must wait but the prodigal must be set at the table under his fathers wing . he is the joy of the feast : he is the sweet subject of the fathers delight . the friends sympathize , but none knows the felicity the father takes in his new born son , whom he hath received from the dead . methinks i hear the musick and the dancing at a distance . oh the melody of the heavenly choristers ! i cannot learn the son● , rev. . . but methinks i over-hear the burden , at which all the harmonious quire with one consent strikes sweetly in , for thus goes the round at heavens table , for this my son was dead , and is aliv● again ; was lost , and is found , luke . , , . i need not farther explain the parable . god is the father , christ the cheer , his righteousness the robe , his graces the ornaments , ministers , saints , angels the friends and servants , and thou that readest ( if thou wilt but unfeignedly repent and turn ) the welcome prodigal , the happy instance of all this grace , and blessed subject of this joy and love . o rock ! oh adamant ! what! not moved yet ? not yet resolved to turn forthwith , and to close with mercy ? i will try thee yet once again : if one were sent to thee from the dead , wouldst thou be perswaded ? why , hear the voice from the dead , from the damned , crying to thee that thou shouldst repent . i pray thee that thou wouldst send him to my fathers house , for i have five brethren , that he may testifie unto them , lest they also come into this place of torment . if one went unto them from the dead , they will repent , luke . , , &c. hear , o man , thy predecessors in impenitence preach to thee from the infernal gibbets , from the flames , from the rack , that thou shouldst repent . o look down into the bottomless pit. seest thou how the smoak of their torment ascendeth for ever and ever , rev● . . how black are the fiends ? how furious are their tormentors ? 't is their only musick to hear how their miserable patients roar , to hear their bones crack . 't is their meat and drink , to see how their flesh frieth and their fat droppeth , to drench them with burning metal , and to rip open their bodies , and to pour in the fierce burning brass into their bowels , and the recesses and ventricles of their hearts . what thinkes● thou of those chains of darkness , of those instruments of cruelty ? canst thou be content to burn ? seest thou how the worm gnaweth , how the oven gloweth ? how the fire rageth ? what say'st thou to that river of brimstone , that dark and horrible vault , that gulf of perdition ? wilt thou take up thy habitation here ? o lay thine ear to the door of hell. hearest thou the curses and blasphemies , the weepings and the wailings , how they lament their folly , and curse their day ? mat. . . rev. . . how do they roar and ●ell , and gnash their teeth ? how d●ep are their gronas ? how feeling are their mo●ns ? how unconceivable are their miseries . if the sh●ieks of 〈…〉 , and abiram , were so terrible ( when the earth 〈◊〉 asunder , and opened her mouth , and swallowed them up , and all that apper●ained to them , ) that all israel fled at the cry of them , 〈◊〉 . ● , ● . oh how fearful wor●id the cry be , if god should take off the covaring , from the mou●h of hell , and let the cry of the damned aseend in all its te●ror among the children or men ? and of all their moans and miseries , this the piercing , killing emphasis and burden , for ever , for ●v●r . why , as god liveth , that made thy soul , thou art but a few hours distant from all this , except thou repent and be converted . oh! i am even lost and swallowed up in the abundance of those arguments that i might suggest . if there be any point of wisdom in all the world , it is to repent and come in , if there be any thing righteous , any thing reasonable , this is it . if there be any thing in the world that may be called madness , and folly , and any thing that may be counted sottish , absurd , brutish , unreasonable , it is this , to go on in thine unconverted estate . let me beg thee , as thou wouldst not wilfully destroy thy self , to sit down and weigh , besides what hath been said , these following motives , and let conscience speak , if it be not reason , that thou shouldst repent and turn . . the god that made thee doth most graciously invite thee . first , his most sweet and merciful nature doth invite thee ; oh the kindness of god , his working bowels , his tender mercies ! they are infinitely above our thoughts , higher than heaven , what can we do ? deeper than hell , what can we know ? iob . , , . he is full of compassion , and gracious ; long suffering , and plenteous in mercy , psal. . . this is a great argument to perswade sinners to come in . turn unto the lord your god , for he is gracious and merciful , ●low to anger , of great kindness , and repenteth him of the evil . if god would not repent of the evil , it were some discouragement to us , why we should not repent . if there were no hope of mercy , it were no such wonder , if rebels should stand out ; but never had subjects such a gracious prince , such piety , patience , clemency , pity to deal with , as you have . who is a god like unto thee that pardoneth iniquity ? &c. mic. . . oh sinners : see what a god you have to deal with ; if you will but turn , he will turn again , and have compassion on you , he will subdue your iniquities , and cast all your sins into the depth of the sea , v. . return unto me , saith the lord of hosts , and i will return unto you , mal. . . zech. . . sinners do not fail in that they have too high thoughts of gods mercies , but in that , . they overlook his iustice. . they promise themselves mercy out of gods way . his mercy is beyond all imagination , isa. . . great mercies , chron. . . manifold mercies , neh. . . tender mercies , psal. . . sure mercies , isa. . . everlasting mercies , psal. . . isa. . . and all thine own , if thou wilt but turn . art thou willing to come in ? why the lord hath laid aside his terror , erected a throne of grace , holds forth the golden scepter : touch and live . would a merciful man slay his enemy , when prostrate at his feet , acknowledging his wrong , begging pardon , and offering to enter with him into a covenant of peace ? much less will the merciful god. study his name , exod. . . read their experience , neh. . . secondly , his soul encouraging calls and promises do invite thee . ah what an earnest suiter is mercy to thee ! how lovingly , how instantly it calleth after thee ! how passionately it wooeth thee ! return , thou back-sliding israel , saith the lord , and i will not cause mine anger to fall upon you ; for i am merciful , saith the lord , and i will not keep anger for ever . only acknowledge thine iniquity . turn o back-sliding children , saith the lord , for i am married unto you : return and i will heal your back-slidings . thou hast plaid the harlot with many lovers , yet return unto me , saith the lord , jer. . , , , , . as i live , saith the lord god , i have no pleasure in the death of the wicked but that he turn from his way and live ; turn ye , turn ye , from your evil ways , for why will ye die , o house of israel ? ezek. . . if the wicked will turn from all his sins that he hath committed , and keep all my statutes , and do that which is lawful and right , he shall surely live , he shall not die . all his transgressions that he hath committed , they shall not be mentioned unto him : in his righteousness that he hath done shall he live . repent and turn your selves from all your transgressions , so iniquity shall not be your ruin . cast away from you all your transgressions , and make you a clean heart , and a new spirit , for why will ye die , o house of israel ? for i have no pleasure in the death of him that dieth , saith the lord god , wherefore turn your selves , and live ye , ezek. . , , , , . oh melting , gracious words ! the voice of a god , and not of a man ! this is not the manner of men , for the offending sovereign to sue to the offending traiterous varlet . oh how doth mercy follow thee , and plead with thee ! is not thy heart broken yet ? oh that to day you would hear his voice ! . the doors of heaven are thrown● open to thee ; the everlasting gates are set wide for thee , and an abundant entrance into the kingdom of heaven administred to thee . christ now bespeaks thee , ( as she her husband ) arise and take possession , kings . . view the glory of the other world as set forth in the map of the gospel . get thee up into pisgah of the promises , and lift up thine eyes westward , northward , southward , and eastward , and see the good land that is beyond iordan , and that goodly mountain . behold the paradise of god , watered with the streams of glory . arise and walk through the land , in the length of it , and in the breadth of it , for all the land which thou seest , the lord will give it to thee for ever , if thou wilt but return , gen. . , , . let me say to thee , as paul to agrippa , believest thou the prophets ? if thou believest indeed , ●o but view what glorious things are spoken of the city of god , psal. . . and know , that all this is here tendred in the name of god to thee . as verily as god is true it shall be for ever thine , if thou wilt but throughly turn . behold the city of pure transparent gold , whose foundations are garnished with all manner of precious stones , whose gates are pearls , whose light is glory , whose temple is god. believest thou this ? if thou dost , art thou not worse than distracted that wilt not take possession , when the gates are flung open to thee , and thou art bid to enter ? o ye sons of folly , will ye embrace the dunghills , and refuse the kingdom ? behold , the lord god taketh you up into the mountain , shews you the kingdom of heaven , and all the glory thereof , and tells you , all this will i give you , if you will fall down and worship me : if you will submit to mercy , accept my son , and serve me in righteousness and holiness . o fools , and slow of heart to believe ! will you court the harlot , will you seek and serve the world , and neglect the eternal glory ? what! not enter into paradise , when the flaming sword , that was once set to keep you out , is now used to drive you in ? but you will say , i am uncharitable , to think you infidels and unbelievers . why , what shall i think you ? either you are desperate unbelievers that do not credit it , or stark distracted , that you know and believe the excellency and eternity of his glory , and yet do so fearfully neglect it . surely you have no faith , or no reason ; and i had almost said , conscience should tell you so , before i leave you . do but attend what is offered you , oh blessed kingdom ! a kingdom of glory , thes. . . a kingdom of righteousness , pet. . . a kingdom of peace , rom. . . an everlasting kingdom , pet. . . here thou shalt dwell , here thou shalt reign for ever ; and the lord shall set thee in a throne of glory , mat. . . and with his own hand shall set the royal diadem upon thine head , and give thee a crown not of thorns ( for there shall be no sinning nor suffering there , rev. . . , , , . ) not of gold ( for this shall be viler than the dirt in that day ) but a crown of life , iames . . a crown of righteousness , tim. . . a crown of glory , pet. . . yea thou shalt put on glory as a robe , cor. . . . and shalt shine like the sun in the firmament in the glory of thy father , mat. . . look now upon thy dirty flesh , thy clay , thy worms meat : this very flesh , this lump , this carcase shall be brighter than the stars , dan. . . in short , thou shalt be made like unto the angels of god , luke . . and behold his face in righteousness , psal. . . look in now and tell me , dost thou yet believe ? if not , conscience must pronounce thee an infidel , for it is the very word of god that i speak . but if thou say , thou believest , let me next know thy resolutions . wilt thou embrace this for thy happiness ? wilt thou forgo thy sinful gains , thy forbidden pleasures ? wilt thou trample on the worlds esteem , and spit in the harlots face , and stop thine ears at her flatteries , and wrest thee out of her embraces ? wilt thou be content to take up with present reproach and poverty , if it lie in thy way to heaven , and follow the lord with humble self-denyal , in a mortified and flesh-displeasing life ? if so , all is thine , and that for ever . and art not thou fairly offered ? is it not pity but he should be damned , that will needs go on and perish , when all this may be had for the taking ? in a word , wilt thou now close with these proffers ? wilt thou take god at his word ? wilt thou let go thy hold-fast of the world , and rid thy hands of thy sins , and lay hold on eternal life ? if not , let conscience tell thee whether thou art not distracted , or bewitched , that thou shouldst neglect so happy a choice , by which thou mightest be made for ever . . god will settle unspeakable priviledges at present , upon thee , cor. . . heb. . , , . though the full of your blessedness shall be deferred till hereafter , yet god will give you no little things in hand . he will redeem you from your thraldom , iohn . . he will pluck you from the paw of the lyon , col. . . the serpent shall bruise your heel , but you shall bruise his head , gen. . . he shall deliver you from the present evil world , gal. . . prosperity shall not destroy you ; adversity shall not separate between him and you , rom. . , , . he will redeem you from the power of the grave , psal. . . and make the king of terrors a messenger of peace to you . he will take out the curse from the cross , psal. . . and make affliction the fining-pot , the fan , the physick , to blow off the chaff , purifie the metal , and purge the mind , dan. . . isa. . . he will save you from the arrest of the law , and turn the curse into a blessing to you , rom. . . gal. . . he hath the keys of hell and death , and shutteth that no man openeth , rev. . . and . . and he will shut its mouth , as once he did the lions , dan. . . that you shall not be hurt of the second death , rev. . . but he will not only save you from misery , but install you into unspeakable prerogatives . he will bestow himself upon you , he will be a friend unto unto you , and a father to you , cor. . . he will be a sun and a shield to you , psal. . . in a word , he will be a god to you , gen. . . and what can be said more ? what you may expect that a god should do for you , and be to you , that he will be , that he will do . she that marries a prince , expects he should do for her like a prince , that she may live in a suitable state , and have an answerable dowry . he that hath a king for his father or friend , expects he should do for him like a king. alas , the kings and monarchs of the earth , so much above you , are but like the painted butter-flies amongst the rest of their kind , or the fair coloured palmer-worm amongst the rest of the worms , if compared with god. as he doth infinitely exceed the glory and power of his glittering dust , so he will beyond all proportion exceed , in doing for his favourites , whatever princes can do for theirs . he will give you grace and glory , and withhold no good thing from you , psal. . . he will take you for his sons and daughters , and make you heirs of his promises , heb. . . and establish his everlasting covenant with you , ier. . . he will justifie you from all that law , conscience , satan , can charge upon you , rom. . , . he will give you free access into his presence , and accept your persons , and receive your prayers , eph. . . eph. . . iohn . . he will abide in you and make you the men of his secrets , and hold a constant and friendly communion with you , iohn . . iohn . . iohn . . his ear shall be open , his door open , his store open at all times to you . his blessing shall rest upon you , and he will make your enemies to serve you , and work about all things for good unto you , psal. . . rom. . . . the terms of mercy are brought as low , as possible , to you . god hath stooped as low to sinners , as with honour he can . he will not be thought a fautor of sin , nor stain the glory of his holiness , and whither could he come lower than he hath , unless he should do this ? he hath abated the impossible terms of the first covenant , ier. . . mark . . acts . . acts . . prov. . . he doth not impose any thing unreasonable , or impossible , as a condition of life upon you . two things were necessary to be done , according to the tenour of the first covenant by you . . that you should fully satisfie the demands of iustice for past offences . . that you should perform personally , perfectly , and perpetually the whole law for the time to come . both these are to us impossible , rom. . . but behold gods gracious abatement in both . he doth not stand upon satisfaction , he is content to take off the surety ( and he of his own providing too ) what he might have exacted from you , cor. . . he declares himself to have received a ransom , iob . . tim. . . and that he expects nothing but that you should accept his son , and he shall be righteousness and redemption to you , iohn . . cor. . . and for the future obedience , here he is content to yield to your weakness , and remit the rigour . he doth not stand upon perfection ( as a condition of life , though he still insists upon it as due ) but is content to accept of sincerity , gen. . . prov. . . though you cannot pay the full debt , he will accept you according to that which you have , and take willing for doing , and the purpose for the performance , cor. . . chron. . . heb. . . and if you come in his christ , and set your hearts to please him , and make it the chief of your cares , he will approve and reward you , though the vessel be marred in your hands . oh consider your makers condescention . let me say to you , as naaman's servant to him : my father , if the prophet had b●d thee do some great thing , wouldst then not have done it ? how much rather , when he saith unto thee , wash and be clean ? kings . . if god had demanded some terrible , some severe and rigorous thing of you , to escape eternal damnation , would you not have done it ? suppose it had been to spend all your days in sorrow in some howling wilderness , or pine your selves with famine , or to offer the fruit of your bodies for the sin of your souls , would you not have thankfully accepted eternal redemption , though these had been the conditions ? yea farther , if god should have told you , you should have fryed in the fire for millions of ages , or been so long tormented in hell , would you not have gladly accepted it ? alas , all these are not so much as one sand in the glass of eternity . if your offended creator should have held you but one year upon the rack , and then bid you come and forsake your sins , accept christ , and serve him a few years in self-denial , or lie in this case for ever and ever : do you think you should have stuck at the offer , and disputed the terms , and have been unresolved , whether you were best to accept of the motion ? o sinner return and live ; why shouldest thou die , when life is to be had for the taking , and mercy should be beholding to thee ( as it were ) to be saved ? couldst thou say indeed , lord , i know that thou wast an hard man , mat. . . thou hadst some little excuse ; but when the god of heaven hath stooped so low , and bated so far , if now thou shouldst stand off , who shall plead for thee ? obj. notwithstanding all these abatements , i am no more able to perform those conditions , ( in themselves so easie ) of faith and repentance , and sincere obedience ; than to satisfy and fulfil the law. answ. these you may perform by gods grace enabling , whereas the other are naturally impossible in this state , even to believers themselves . but let the next consideration serve for a fuiler answer . . wherein you are impotent , god doth offer grace to enable you . i have stretched out my hand , and no man regarded , prov. . . what though you are plunged into the ditch of that misery , from which you can never get out ? christ offereth to help you out ; he stretcheth his hand to you , and if you perish , it is for refusing his help . behold i stand at the door , and knock : if any man open to me , i will come in , rev. . . what though you are poor , and wretched , and blind , and naked , christ oftereth a cure for your blindness , a cover for your nakedness , a remedy for your poverty , he tendreth you his righteousness , his graces , i counsel thee to buy of me gold , that thou mayst be rich , and white rayment , that thou mayst be cloathed , and anoint thine eyes with eye-salve , that thou mayst see , rev. . , . do you say the condition is impossible , for i have not wherewith to buy ? you must know , that this buying is without money , and without price , isa. . . this buying is by begging , and seeking with diligence and constancy in the use of god's means , prov. . , . god commandeth thee to know him , and to fear him . dost thou say , yea but my mind is blinded , and my heart is hardened from his fear ? i answer , god doth offer to enlighten thy mind● and to teach thee his fear : that is presented to thy choice , prov. . . for 〈…〉 hated knowledge , and did not choose the fear of the lord. so that now , if men live in ignorance and estrangement from the lord , it is because they will not understand , and desire not●●e knowledge of his ways , job . . if thou cryest after knowledge , if thou sea●e●t her as silver , &c. then shalt thou understand the fear of the lord , and find the knowledge of god , prov. . , , . is not here a fair offer ? turn you at my reproof . behold i will pour out my spirit unto you , prov. . . though of your selves you can do nothing , yet you may do all through his spirit enabling you , and he doth offer assistance to you . god bids you wash and make you clean , isa. . . you say you are unable as much as the l●●pard to wash out his spots , ier. . . yea but the lord doth offer to purge you , so that if you be fi●thy still , 't is through your own wilfulness , ezek. . . i have purged thee , and thou wast not purged , jer. . . o jerusalem , wilt thou not be made clean ? when shall it once be ? god doth wait when you will be made clean , when you will yield to his motions , and accept of his offers , and let him do for and in you , what you cannot do for your selves . you do not know how much god will do upon your importunity , if you will but be restless and instant with him , luke . . and . . if god hath not bound himself by express promise to wicked men , to give them grace in the diligent use of the means , yet he hath given them abundant encouragement to expect it from him , if they seek it earnestly in his way . his most gracious nature is abundant encouragement . if a rich and most bountiful man should see thee in misery , and bid thee come to his door , wouldst thou not with confidence expect , at thy coming to find some relief ? thou art not able to believe , nor repent : god appoints thee to use such and such means , in order to thy obtaining faith and repentance : doth not this argue that god will bestow these upon thee , if thou doest ply him diligently in prayer , meditation , reading , hearing , self-examination , and the rest of his means ? otherwise god should but mock his poor creatures , to put them upon there self-denying endeavours , and then when they have put hard to it , and continued waiting upon him for grace , deny them at last . surely if a sweet natured man would not deal thus , much less will the most merciful and gracious god. i intended to have added many other arguments , but these have swoln under my hands , and i hope the judicious reader , will rather look upon the weight than the number . the conclusion of the whole . and now , my brethren , let me know your minds , what do you intend to do ? will you go on and die , or will you set upon a thorow and speedy conversion , and lay hold on eternal life ? how long will you linger in sodom ? how long will you halt between two opinions ? kings . . are you not yet resolved whether christ or barabbas , whether bliss or torment , whether the land of cabul , kings . . or the paradise of god be the better choice ? is it a disputable case , whether the abana and phar●har of da●●●us , be better than all the streams of eden ? or whether the vile puddle of sin , be to be preferred before the water of life , clear as cristal , proceeding , out of the throne of god and of the lamb ? can the world in good earnest do that for you , that christ can ? will it stand by you to eternity ? will pleasures , titles , lands , treasures , descend with you ? psal. . . . tim. . . if not , had you not need look after somewhat that will ? what mean you to stand wavering , to be off and on ? foolish children ! how long will you stick between the womb and the world ? shall i leave you at last no farther than agrippa , but almost perswaded ? why you are for ever lost , if left here . as good not at all , as not altogether christians . you are half of the mind to give over your former negligent life , and to set to a strict and holy course : you could wish you were as some others be , and could do as they can do . how long will you rest in idle wishes , and fruitless purposes ? when will you come to a fixed , full , and firm resolve ? do not you see how satan gulls you , by t●mpting you to delays ? how long hath he toll'd you on in the way of perdition ? how many years have you been purposing posing to amend ? what if god should have taken you off this while ? well , put me not off with a dilatory answer : tell me not of hereafter . i must have your present consent . if you be not now resolved , while the lord is treating with you , and wooing of you , much less are you like to be hereafter , when these impressions are worn out , and you are hardened through the deceitfulness of sin . will you give me your hands ? will you set open the doors , and give the lord jesus the full and present possession ? will you put your names into his covenant ? will you subscribe ? what do you resolve upon ? if you are still upon your delays , my labour is lost , and all is like to come to nothing . fain i would , that you should now put in your adventures . come , cast in your lot , make your choice : now is the accepted time , now is the day of thy salvation ; to day if you will hear his voice . why should not this be the day from whence thou shouldest be able to date thine happiness ? why shouldest thou venture a day longer , in this dangerous and dreadful condition ? what if god should this night require thy soul ? o that thou mightest know in this thy day , the things that belong unto thy peace , before they be hid from thine eyes ! luke . . this is thy day , and 't is but a day , iohn . . others have had their day , and have received their doom ; and now art thou brought upon the stage of this world , here to act thy part for a whole eternity . remember , thou art now upon thy good behaviour for everlasting . if thou make not a wise choice now , thou art undone for ever . look what thy present choice is , such must thine eternal condition be , luke . . luke . . prov. . , , . and is it true indeed ? is life and death at thy choice ? yea 't is as true as truth is , deut. . . why then , what hinders but that thou shouldest be happy ? nothing doth or can hinder , but thine own wilful neglect , or refusal . it was the passage of the eunuch to philip ; see here is water , what doth hinder me to be baptized ? so i may say to thee : see , here is christ , here is mercy , pardon , life , what hinders but that thou shouldst be pardoned , and saved ? one of the martyrs as he was praying at the stake , had his pardon set by in a box ( which indeed he refused , deservedly , because upon unworthy terms . ) but here the terms are most honourable and easie . o sinner , wilt thou burn with thy pardon by thee ? why do but forthwith give up thy consent to christ , to renounce thy sins , deny thy self , take up the yoak and the cross , and thou carriest the day , christ is thine , pardon , peace , life , blessedness , all are thine : and is not this an offer worth the embracing ? why shouldest thou hesitate , or doubtfully dispute about the case ? is it not past controversie , whether god be better than sin , and glory better than vanity ? why shouldest thou forsake thine own mercy , and sin against thine own life ? when wilt thou shake off thy sloth , and lay by thine excuses ? boast not thy self of to morrow , thou knowest not where this night may lodge thee , prov. . . beloved , now the holy spirit is striving with you . he will not always strive . hast thou not selt thy heart warmed by the word , and been almost perswaded to leave off thy sins , and come in to god ? hast thou not felt some good motions in thy mind , wherein thou hast been warned of thy danger , and told what thy careless course would end in ? it may be thou art like young samuel , who when the lord called once and again , he knew not the voice of the lord , sam. . , . but these motions and items are the offers , and essays , and calls , and strivings of the spirit . o take the advantage of the tide , and know the day of thy visitation . now the lord jesus stretcheth wide his arms to receive you . he beseecheth you by us . how movingly how meltingly , how pitifully , how passionately he calleth ! the church is put into a sudden extasie upon the found of his voice , the voice of my beloved , cant. . . o wilt thou turn a deaf ear to his voice ? it is not the voice that breaketh the cedars , and maketh the mountains to skip like a calf , that shaketh the wilderness , and divideth the flames of fire , it is not sinai's thunder ; but the soft and still voice . it is not the voice of mount ebal , a voice of cursing , and terror ; but the voice of mount gerizim , the voice of blessing , and of glad tidings of good things . it is not the voice of the trumpet , nor the noise of war , but a message of peace from the king of peace , eph. . . cor. . , . methinks it should be with thee as with the spouse ; my soul failed when he spake , cant. . . i may say to thee , o sinner , as martha to her sister . the master is come , and he calleth for thee , iohn . . oh now with mary arise quickly , and come unto him . how sweet are his invitations ! he cryeth in the open concourse , if any man thirst let him come unto me and drink , iohn . . prov. . . he broacheth his own body for thee . o come and lay thy mouth to his side . how free is he ! he excludeth none . whosoever will let him come and take the water of life freely . rev. . . whose is simple , let him turn in hither . come eat of my bread , drink of the wine which i have mingled . for sake the foolish , and live , prov. . , , . come unto me , &c. take my yoak upon you , and learn of me , and ye shall find rest unto your souls , mat. . , . him that cometh to me , i will in no wise cast out , john . . how doth he bemoan the obstinate refuser ? o jerusalem , jerusalem , how often would i have gathered by children , as a hen gathereth her chickens under her wings , and ye would not ! mat. . . behold me , behold me : i have stretched out my hands all the day to a rebellious people , isa. . , . o be perswaded now at last , to throw your selves into the arms of love . behold , o ye sons of men , the lord jesus hath thrown open the prisons , and now he cometh to you ( as the magistrates once to them , acts . . ) and beseecheth you to come out . if it were from a palace , or a paradise that christ did call you , it were no wonder if you were unwilling ( and yet how easily was adam tolled from thence ? ) but it is from your prison sirs , from your chains , from the dungeon , from the darkness that he calleth you , isa. . , . and yet will you not come ? he calleth you unto liberty , gal. . . and yet will you not hearken ? his yoak is easie , his laws are liberty , his service freedom , matth. . . iames . . cor. . . and ( whatever prejudices you have against his ways ) if a god may be believed , you shall find them all pleasure and peace , and shall tast sweetness and joy unutterable , and take infinite delight and felicity in them , prov. . . psal. . . ● pet. . . psal. . , . beloved , i am loth to leave you . i cannot tell how to give you over . i am now ready to shut up , but fain i would drive this bargain between christ and you , before i end . what! shall i leave you as i found you at last ? have you read hitherto , and are not yet resolved upon a present abandoning all your sins , and closing with jesus christ ? alas , what shall i say ? what shall i do ? will you turn off all my importunity ? have i run in vain ? have i used so many arguments , and spent so much time to perswade you , and yet must sit down , at last in disappointment ? but it is a small matter that you turn me off : you put a slight upon the god that made you ; you reject the bowels and beseechings of a saviour , and will be found resisters of the holy ghost , acts . . if you will not now be prevailed with to repent and be converted . well , though i have called you long , and ye have refused , i shall yet this once more lift up my voice like a trumpet , and cry from the highest places of the city , before i conclude with a miserable conclamatum est . once more i shall call after regardless sinners , that , if it be possible . i may awaken them . o earth , earth , earth , hear the word of the lord , jer. . . unless you be resolved to die , lend your ears to the last calls of mercy . behold , in the name of god i make open proclamation to you . hearken unto me , o ye children . hear instruction , and be wise and refuse it not , prov. . . . ho , every one that thirsteth come ye to the waters , and he that hath no money , come ye , buy and eat ; yea , come , buy wine and milk , without money and without price . wherefore do you spend your money for that which is not bread , and your labour for that which satisfieth not ? hearken diligently unto me , and eat ●e that which is good , and let your soul delight it self in fatness . incline your ear and come ye unto me ; hear and your soul shall live , and i will make an everlasting● covenant with you , even the sure mercies of david , isai. . , , . ho , every one that is sick of any manner of disease or torment , mat●h . . , . or is possessed with an evil spirit , whether of pride , or fury , or lust , or covetousness , come ye to the physician ; bring away your sick . lo , here is he that healeth all manner of sickness , and all manner of disease among the people . ho , every one that is in debt , and every one that is in distress , and every one that is discontented , gather your selves unto christ● and he will become a captain over you . he will be your protection from the arrests of the law ; he will save you from the hand of justice . behold he is an open sanctuary to you , he is a known refuge , heb. . . psal. . . away with your sins , and come in unto him , lest the avenger of blood seize you , lest devouring wrath overtake you . ho , every ignorant sinner , come and buy eye-salve that thou may'st see , rev. . . away with thine excuses ; thou art for ever lost , if thou continuest in this estate , cor. . . but accept of christ for thy prophet , and he will be a light unto thee , isa. . . ephes. . . cry unto him for knowledge , study his word , take pains about the principles of religion , humble thy self before him , and he will teach thee his way , and make thee wise unto salvation , mat. . . luke . . iohn . . psal. . . but if thou wilt not follow him , in the painful use of his means , but sit down , because thou hast but one talent , he will condemn thee for a wicked and slothful servant , mat. . , . ho , every prophane sinner , come in and live : return unto the lord , and he will have mercy upon thee . be in●●eated . oh return , come : thou that hast filled thy mouth with oaths , and execrations , all manner of sins and blasphemies shall be forgiven thee , mark . . if thou wilt but throughly turn unto christ , and come in . though thou wast as unclean as magdalen ; yet put away thy whoredoms out of thy sight , and thine adulteries from between thy breasts , and give up thy self unto christ , as a vessel of holiness , alone for his use , and then , though thy sins be as 〈◊〉 , they shall be as wooll , and though they be as crimson , they shall be as white as snow , luke . . hos. . . thes. . . isa. . . hear , o ye drunkards , how long will you be drunken ? put away your wine , sam. . . though you have rolled in the vomit of your sin , take the vomit of repentance and heartily disgorge your beloved lusts , and the lord will receive you , . cor. . . give up your selves unto christ , to live soberly , righteously and godly ; embrace his righteousness ; accept his government ; and though you have been swine he will wash you , rev. . . hear o ye loose companions , whose delight is in vain and wicked society , to sport away your time in carnal mirth and jollity with them , come in at wisdoms call , and choose her , and her ways , and you shall live , prov. . , . hear , o ye scorners , hear the word of the lord : though you have made a sport at godliness , and the professors thereof ; though you have made a scorn of christ , and of his ways ; yet , even to you doth he call , to gather you under the wings of his mercy , prov. ● , . in a word , though you should be found among the worst of that black roll , cor. . , . yet , upon your through conversion , you shall be washed , you shall be justified , you shall be sanctified , in the name of the lord jesus , and by the spirit of our god , ver . . ho , every formal professor , that art but a luke-warm and dough-baked christian , and restest in the form of godliness , give over thy halving , and thy halting , be a throughout christian , and be zealous and repent , and then though thou hast been an offence to christ's stomach , thou shalt be the joy of his heart , rev. . , , . and now bear witness , that mercy hath been offered you . i call heaven and earth to record against you this day , that i have set before you life and death , blessing and cursing ; therefore choose life , that you may live , deut. . . i can but woo you , and warn you : i cannot compel you to be happy , if i could , i would . what answer will you send me with to my master ? let me speak unto you as abrahams servant to them , and now if you will deal kindly and truly with my master , tell me , gen. . . o for such a happy answer , as rebekah gave to them , gen. . , . and they said we will call the damsel , and inquire at her mouth : and they called rebekah , and said unto her , wilt thou go with this man ? and she said i will go . o that i had but thus much from you ! why should i be your accuser , mat. . , . who thirst for your salvation ? why should the passionate pleadings and wooings of mercy be turned into the horrid aggravations of your obstinacy and additions to your misery ? judge in your selves . do you not think their condemnation will be doubly dreadful , that shall still go on in their sins , after all endeavours to recall them ? doubtless , it shall be more tolerable for tyre and sidon , yea for sodom and gomorrah , in the day of iudgment , than for you , mat. . , . beloved , if you have any pity for your perishing souls , close with the present offers of mercy . if you would not continue and increase the pains of your travelling ministers , do not stick in the birth . if the god that made you have any authority with you , obey his command and come in . if you are not the despisers of grace , and would not shut up the doors of mercy against your selves , repent and be converted . let not heaven stand open for you in vain . let not the lord jesus open his wares , and bid you buy without money and without price , in vain . let not his ministers and his spirit , strive with you in vain , and leave you now at last unperswaded ; lest the sentence go forth against you , the bellows are burnt , the lead is consumed of the fire , the founder melteth in vain . reprobate silver shall men call them , because the lord hath rejected them , jer. . , . father of spirits , take the heart in hand that is too hard for my weakness . do not thou have ended , though i have done . half a word from thine effectual power , will do the work . o thou that hast the key of david , that openest when no man shutteth , open thou this heart as thou didst lydia's and let the king of glory enter in : and make this soul thy captive . let not the tempter harden him in delays . let him not stir from this place , nor take his eyes from these lines till he be resolved to forgo his sins , and to accept of life upon thy self-denying terms . in thy name , o lord god , did i go forth to these labours , in thy name do i shut them up . let not all the time they have cost , be but lost hours ; let not all the thoughts of heart , and all the pains that have been about them , be but lost labour . lord put in thine hand into the heart of this reader , and send thy spirit as once thou didst philip , to join himself to the chariot of the eunuch , while he was reading the word . and though i should never know it while i live , yet i beseech thee , lord god , let it be found at that day , that some souls are converted by these labours , and let some be able to stand ●●r●h and say , that by these ●ers●asions , they were won unto thee . amen , amen . let him that reade hsay , amen . mr. alleine's counsel for personal and family-godliness . beloved , i despair of ever bringing you to salvation without sanctification : or possessing you of happiness , without perswading you to holiness . god knows i have not the least hope ever to see one of your faces in heaven , except you be converted and sanctified , and exercise your selves unto godliness . i beseech you study personal godliness , and family-godliness . . personal godliness . let it be your first care to set up christ in your hearts . see that you make all your worldly interests to stoop to him , that you be entirely and unreservedly devoted unto him . if you wilfully , and deliberately , and ordinarily harbour any sin , you are undone , psal . . ezek. . . see that you unfeignedly take the laws of christ , as the rule of your words , thoughts , and actions ; and subject your whole man , members and mind faithfully to him , psal. . . rom. . . if you have not a true respect to all gods commandments , you are unsound at heart . psal. . . oh study to get the image and impress of christ upon you within . begin with your hearts , else you build without a foundation . labour to get a saving change within ! or else all external performances will be to no purpose . and then study to shew forth the power of godliness in the life . let piety be your first and great business . 't is the highest point of justice , to give god his due . beware that none of you be a prayer-less person ; for that is a most certain discovery of a christless and a graceless person of one that is a very stranger to the fear of god. psal. . . i●b . . suffer not your bibles to gather dust . see that you converse daily with the word , iohn . . that man can never lay claim to blessedness , whose delight is not in the law of the lord , psal. . , . let meditation and self-examination be your daily exercise . but piety , without charity , is but the half of christianity , or rather impious hypocrisie . we may not divide the tables , see therefore that you do justly , and love mercy , and let equity and charity run like an even thread , throughout all your dealings . be you temperate in all things , and let chastity and sobriety be your undivided companions . let truth and purity , seriousness and modesty , heavenliness and gravity , be the constant ornaments of your speech . let patience and humility , simplicity and sincerity , shine out in all the parts of your conversations . see that you forget and forgive wrongs , and require them with kindness , as you would be found children of the most high. be merciful in your censures , and put the most favourable construction upon your brethrens carriage , that their actions will reasonably bear . be slow in promising , punctual in fulfilling . let meekness and innocency , affableness , yieldingness and courtesie , commend your conversations to all men . let none of your relations want that love and loyalty , that reverence and duty , that tenderness , care and vigilanc● , which their several places and capacities call for . this is throughout godliness . i charge you before the most high god , that none of you be fourd a swearer , or a lyar , a lover of evil company , or a scoffer , or malicious , or covetous , or a drunkard , or a glutton , unrighteous in his dealing● unclean in his living , or a quarreller , or a thief , or a backbiter , or a railer : for i denounce unto you from the living god , that destruction and damnation is the end of all such , prov. . . iam . . rev. . . . cor. . , gal. . , , . . family godliness . he that hath set up christ in his heart , will be sure to study to s●t him up in his house . let every family with you be a christian church ; c●r . . every house a house of prayer ; let every housholder say with i●shua , i and my ●●●se wi●● serve the lord ; josh. . . and resolve with david , i will walk within my house with a perfect heart , psal. . . let me press upon you a few duties . in general . first , let religion be in ●●●r families , not as a matter by the by ( to be minded at leisure when the world will give you leave ) but the standing business of the house . let them have your prayers as duly as their meals . is there any of your families , but have time for their taking food ? wretched man ! canst thou find time to ●at in , and not find time to pray in ? secondly , settle in upon your hearts , that your souls are bound up in the souls of your family . they are committed unto you , and ( if they be lost through your neglect ) will be required at your hands . sirs , if you do not , you shall know , that the charge of souls is a heavy charge , and that the blood of souls is a heavy guilt . o man , hast thou a charge of souls to answer for , and dost thou not yet be●tir thy self for them , that their blood be not found in thy skirts ? wilt thou do no more for immortal souls than thou wilt do for thy beasts that perish ? what dost thou do for thy children , and servants ? thou providest meat and drink for them , agreeable to their natures , and dost thou not the same for thy beasts ? thou givest them mediclnes , and cherishest them when they be sick , and dost thou not as much for thy swine ? more particularly . . let the solemn reading of the word and singing of psalms , be your family exercises , isa. . . ioh. . . psal. . . [ see christ singing with his family , viz. his disciples , mat. . lu . . ] . let every person in your families be duly called to an account , of their profiting by the word heard or read , as they be about doing your own business . this is a duty of consequence unspeakable , and would be a means to bring those under your charge , to remember and profit by what they receive . see christs example in calling his family to an account , mat. , , , . . often take an account of the souls under your care , concerning their spiritual estates ; [ herein you must be followers of christ. mat. . , , . ●ark , . ] make inquiry into their conditions , insist much upon the sinfulness and misery of their natural estate , and upon the necessity of regeneration and conversion , in order to their salvation . admonish them gravely of their sins , encourage beginnings . follow them earnestly , and let them have no quiet for you , till you see them in a saving change . this is a duty of high consequence , but ( i am afraid ) fearfully neglected . doth not conscience say , thou art the man ? . look to the strict sanctifying of the sabbath by all your housholds , exod. . . lev. . . many poor families have little time else . o improve but your sabbath days as diligently in labouring for knowledge , and doing your makers work , as you do the other days in doing your own work , and i doubt not but you may come to some proficiency . . let the morning and evening sacrifice of solemn prayer , be daily offered up in all your families , psal. . , . exod. . , . luke , . beware they be not found among the families that call not upon gods name , for why should there be wrath from the lord upon your families ? ier. . . o miserable families , without god in the world , that are without family prayer ! what ! have you so many family sins , family wants , family mercies , what ! and yet no family prayer● ? how do you pray with all prayer and supplication , if you do not with family prayer ? eph. . . say not , i have no time , what , hast thou all thy time on purpose to serve god , and save thy soul ? and yet is this it for which thou canst find no time ? find but a heart , and i will find time . pinch out of your meals , and sleep , rather than want for prayer . say not my business will not give leave . this is the greatest business to save thy self , and the souls committed to thee . besides , a whet will be no let . in a word the blessing of all is to be got by prayer , ier. . , . sam. . . and what is thy business without gods blessing ? say not , i am not able . use the one talent , and god will increase , mat. . . &c. helps are to be had , till thou art better able . but if there be no other remedy , thou must join with thine abler neighbour , god hath special regard to joint-prayer , iam . ac●s . , , . cor. . . and therefore you must improve family advantages for the performing of it . . put every one in your fami●●●s upon private prayer . observe whether they do perform it . g●t ●hem the help of a form , if they need it , till they are able to go without it . direct them how to pray , by mindi●g ●hem of their sins , ●ants , and mercies , the materials of prayer . this was the practice of iohn , and of jesus , luke . , , &c. . set up catechising in your families , at the least once every week . have you no dread of the almighties charge , that you should teach these things diligently to your children , and talk of them as you sit in your houses , &c. deut , , , . & . , . & , , . and train them up in the way wherein they should go , prov . . the margin . hath god so commended abraham , that he would reach his children and houshold , gen. . . and that he had many instructed servants , gen. . . see the margin , and given such a promise to him thereupon , and will not you p●t in for a share , neither in the praise , nor the promise ? hath christ honoured catechi●ing with his presence , lis. . . and will you not own it with your practice ? say not , they are careless , and will not learn : what have you your authority for , if not to use it for god , and the good of their souls ? you will call them up , and force them to do your work ; and should you not at least be as zealous in putting them upon gods work ? say not , they are dull , and are not capable : if they be dull , god requires of you the more pains and patience , but so dull as they are , you will make them to learn how to work ; and can they not learn as well how to live● are they capable of the mysteries of your trade , and are they not capable of the plain principles of religion ? well , as ever you would see the growth of religion , the cure of ignorance , the remedy of prophaneness , the downtal of error , fulfil you my joy in going through with this duty . will you answer the calls of divine providence ? would you remove the incumbent , or prevent the impending calamities ? would you plant nurseries for the church of god ? would you that god should build your houses , and bless your substance ? would you that your children should bless you ? that your servants should bless you ? oh then set up piety in your families as ever you would be blessed , or be a blessing ; let your hearts and your houses be the temples of the living god , in which his worship ( according to all the forementioned directions ) may be , with constancy , reverently performed . prov. . . he that being often reproved hardeneth his neck shall suddenly be destroyed and that without remedy . oh be wise in time that you be not miserable to eternity . books lately printed for tho. parkhurst , &c. . a discourse concerning old age tending to the instruction , caution and comfort to the aged . by rich. steel minister of the gospel . . bapris●●● 〈◊〉 renewed , being some meditations on psalm 〈◊〉 by o. heywood m. a. finis . notes, typically marginal, from the original text notes for div a -e the terms of our communion are either from which , or to which . the terms from which we must turn , sin , satan , the world and our own righteousness , which must be thus renounced , the terms to which we must turn , are either ultimate or mediate . the ultimate is god the father , son and holy ghost , who must be thus accepted . the mediate terms are either principal , or less principal . the principal is christ the mediator , who must thus be embraced . the least principal are the laws of christ which must be thus observed . reflections upon several passages in a book entitled, the reasonableness of a personal reformation, and the necessity of conversion with a letter to mr. john galpine, concerning his printed encomium of j.f. elys, edmund, ca. -ca. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing e estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) reflections upon several passages in a book entitled, the reasonableness of a personal reformation, and the necessity of conversion with a letter to mr. john galpine, concerning his printed encomium of j.f. elys, edmund, ca. -ca. . galpine, john. [ ], p. [s.n.], [london] printed: . signed: e.e.--p. . place of imprint suggested by wing. imperfect: tightly bound with slight loss of print. reproduction of original in the bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -- apologetic works. conversion -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion reflections upon several passages in a book entitled , the reasonableness of a personal reformation , and the necessity of conversion . with a letter to mr. john galpine , concerning his printed encomium of i. f. the speech of dead men commonly proves more effectual , more profitable , or more dangerous , then that of the living . dr. hakewil in the epistle dedicatory of his answer to dr. carier . printed in the year , . to the reader . tho' i had much rather this paper had been publisht whilst that person , whose wicked errors it refutes , was living , yet since it can be testified by divers honest men that it was written whilst he was living ; and since it is to me so evident that the book i mention , tho it carries such a shew of godliness , is full of deadly poyson to the souls of men , i think it my duty to give out to the world an antidote against it . i earnestly beseech the reader to consider that it cannot be long before he and i shall appear before the iudgment-seat of christ to give account of our censures of all that we hear , or read. reflections , &c. the reasonableness of personal reformation , &c. p. . we little know how far unsanctified reason may be prevail'd upon to quit its throne , and resign its scepter into the hands of lust , and appetite . i. f. unsanctified reason is always subject to some lust , or inordinate appetite . p. . appeals to reason may produce reformation in some men sooner than appeals to the scriptures , or principles of faith. i. f. this is contrary to the common sense of all true christians , and the express word of jesus christ , who says , without me ye can do nothing , and ( by the mouth of his holy apostle ) without faith it is impossible to please god , and certainly it is the same thing to produce reformation in any man , and to perswade him effectually to do those things , which are pleasing unto god , which cannot be done without faith. p. . it ( reason ) stands ready to offer its service to thee to save thee from , or to receive thee out of those mischiefs thou hast , or mayst run thy self into , if thou will but hear , and obey its advice . i. f. 't is evident he speaks of reason in contradistinction to religion , for thus he begins this section : the persons whose reformation i particularly design by this method , being men that exercise more reason , than religion i. f. now it can be no other than a most detestable heresy to assert that reason any farther then as it is regulated by the principles of faith , can ever save a man from those mischiefs , which he would run himself into . p. . notwithstanding the present captivity of reason under usurping , and domineering lusts , so long as it hath a permanent and fixed root , and principle in their nature 't is possible it may recover its throne , and empire over them again . i. f. unsanctified reason may turn its subjection from one lust to another , but can never have a true victory over any one lust , but by subjecting it self to the principles of faith , that is to say , by ceasing to be vnsanctified , and partaking of the true light , which is the power of god unto salvation . p. . reason would only regulate , and legitimate your delights , and religion sanctify them . i. f. 't is very injurious to the souls of men professing christianity to possess them with a conceit that they may lawfully , or according to the will of god act by two distinct principles under the notion of reason , and religion ; for christianity obliges all men , whatsoever they do in word , or deed , to do all to the glory of god , which is the principal points of right reason . p. . what is the matter when all is sifted and examin'd ? why the matter is this , some will be more serious , strict , and conscientious than others think fit , or necessary for them to be . i. f. this is a most devilish false insinuation : and we the true sons of the church of england appeal to our blessed lord , the true head of the holy catholick church , to judge between us , and this most impudent schismatick , and his companions : we aver before god , angels and men , that their schism has been the cause of many abominations , particularly , that it has been an encouragement to the anti-trinitarians to publish their blasphemies . what blasphemies their neglect of the lords prayer has occasion'd is also manifest to the world. p. . such as you are , whose whole lives have been polluted with profaness , and all impiety . — you cannot think as others do , that you need no repentance , or reformation . in this respect therefore you lie nearer to the door of hope , and mercy than other sinners do . i. f. by other sinners he must needs mean those that have not been so great sinners : and whether the greater or lesser sinners , that is to say , whether those that are more , or those that are less averse from true godliness , are nearest to the kingdome of god , let any man judge who is neither brutishly stupid , nor diabolically impudent . p. . this is the change i am here pressing him to . — p. . it is not in any man's power to convert himself — yet he can do , and forbear to do many things , the doing , or forbearing of which has a true , tho remote tendency to his conversion ; and not doing , or forbearing of them , his destruction is of himself . i. f. his destruction is not of himself because he forbears to act ( or do any thing in his own natural power , or without the divine assistance ) but because he rejects the divine assistance , which by the father of mercies is graciously offer'd unto him . 't is evident by j. f's saying , this is the change i am pressing him to , compar'd with these words , he can do , or forbear to do many things , &c. that he encourages men to act towards their salvation in their own natural strength , whereas our preaching is this , that we can do nothing , but sin without the help of jesus christ ; but 't is always possible for those that trust in him to abstain by his assistance from all known sin. now whether this way of preaching , or i. f's way , be the true preaching of the gospel , i leave to the judgment of any man of common honesty , that has read the holy scriptures . p. . nor do i know any reason why you cannot compose your selves , when engaged in god's publick , or private worship , to a close , and serious attendance to those duties . i. f. indeed he might have said , i know no reason , why any man when he makes confession of the christian faith , and says the lords prayer , should not do it sincerely , which if he do , he is converted : but to suppose ( as 't is evident he does ) that the persons to whom he speaks , continue vnconverted , and yet to say to them , nor do i know any reason , why you cannot , &c. is intolerable ignorance in one that pretends to be a minister of the gospel : for the reason , which he says he knows not , is as evident , as it is , that our saviour had said , without me ●●fe can do nothing . agreeable to that ●aying of our blessed lord , and the whole tenor of the gospel , are these words in the catechism of the ●hurch of england , after the explica●●on of our duty towards god , and ●ur duty towards our neighbour : my good child , know this that ●hou art not able to do these things of thy self , nor to walk in the commandments of thy god , and to serve him , without his special grace which ●hou must learn at all times to call for ●●y diligent prayer . let me hear ●herefore if thou canst say the lords ●rayer — what desirest thou of god in this prayer ? answ. i desire my lord god , our heavenly father , who is the giver of all goodness , to send his grace unto me , and to all people , that we may worship him , serve him , and obey him , as we ought to do . i do not find in all his book one word against those hereticks , who in so many books lately publisht ( and to heighten the abomination , upon pretence of pure religion ) blaspheme the godhead of our blessed saviour and of the holy ghost ; and yet most certainly these men , as much as any other sort of sinners ( if not much more ) provoke the wrath of god against this sinful nation . since i.f. and his companions make such boasts of holiness , as if they were the only persons that contend for the promoting of it in the world , this i affirm , and challenge any non-conformist to say any thing against it , if h● will not submit to my assertion : tha● the holiness or sanctity of man in th●● life is no other thing , but that ki●● of belief of the articles o● the christian faith , b● which the holy ghost worketh in his heart those holy desires which are exprest in the lords prayer . now let any man of common sense judge whether these persons are the chief promoters of holiness , who call the ecclesiastical injunctions for the use of the creed , and the lords prayer in religious assemblies , toys , and trifles . against all the false censures , and contumelious speeches , and backbitings of this sort of men i constantly appeal to our blessed lord , saying from the bottome of my heart , come lord jesus to mr. john galpine , concerning his printed encomium of j. f. your undertaking to adorn the memory of such a pestilent schismatick , puts me in mind of what i wrote about ten years since , concerning a person that had a fancy to shew the like kindness to the memory of t. hobbs . my words were these : to adorn the memory of t. h. what is it but to provide that the corps of one that dyed of the plague may lye in state , that people coming to behold it may contract the infection ? you say that i. f. was well acquainted with the mysteries of the gospel , and in special with that admirable mystery of man's redemption by jesus christ. how well he was acquainted with the mystery of the gospel we shall take liberty to judge , who have observ'd the satanical falsehood of a great part of the doctrine he has deliver'd in his writings , particularly in the book which he impudently entitles , the fountain of life open'd : in the pag. of that book he has these very words : there are not a whole world , no not half , but the far less part of the world redeem'd with the blood of christ. if he that believed this was well acquainted with the mystery of the gospel , of that admirable mystery of man's redemption by jesus christ , then certainly the blessed apostle was very erroneous , who says expresly , he is the propitiation for our sins , and not for ours only , but also for the sins of the whole world . since it is the practice of so many of those that deny the truth of the gospel , as i. f. did , to accuse us , as if we did derogate from the doctrine of the necessity of the divine assistance to do any thing in order to our salvation , who acknowledge that we have learnt to believe in god the son , who hath redeemed us , and all mankind . i shall shew you that j. f. shew'd himself to be guilty of this pernicious error in his answer to the th question in the sea-man's catechism . but i have no strength of my own to come to christ by , and is it not absurd to urge me upon impossibilities in order to my salvation ? this is indeed a question of the greatest importance to the souls of men. the answer that is given to it by all true christians is this , that though of our selves , or in our own natural strength we are not able to do any thing acceptable to god , we may do all things through christ enabling us : and christ offers the assistance of his holy spirit to all those , who upon the hearing of the gospel are sensible of their own impotency to come to christ , or to walk in the ways of god. the answer which i. f. gives to this question is contrary to the sense of all true christians : for he w d perswade a man to act in order to his salvation in his own natural strength . you are more absurd , says he , in pleading , and pretending your impotency against your duty . to which i reply , that no man shall ever be able to perform any duty , that he owes unto god , 'till he shall be convinc'd that of himself , or in his own natural strength , he can do nothing , but sin . for you think , says he , you have a power to come to christ , else how do you quiet your consciences with promises , and resolves of conversion hereafter ? answ. they follow the father of lies who quiet their consciences with any thing , but a sincere resolution by the help of christ to abstain from all known sin , and to perform all known duty both towards god , and towards man. nothing can be more absurd than for one , who professes himself to be a preacher of the gospel to disswade men from believing that of themselves , or without the divine assistance they are altogether unable to perform any duty , to do any thing acceptable unto god. you say , he did what lay in him to live peacebly with all men. let them judge whether you speak the truth , who consider the malicious reproaches he casts on the church of england in the last book he publisht , and in his book entitled husbandry spiritualiz'd , and in the sermon , you have publisht , entitled the character of an evangelical pastor . husb. spirit . p. . this book was printed in the year of our lord , in which thus he rails at the church of england . tho there be preaching , prayer , and other ordinances left ( at least the names , and shadows of them ) yet the presence of god is not with them . there is no marrow in the bone , no milk in the breast , and so , as to soul-subsistence , 't is all one , as if there were no such things . in the sermon you have publisht , your evangelical pastor ( that had four wives ) harps upon the same string . 't is manifest that the minister he inveighs against are the english clergy in that he marks them by the character of those that live upon the profits , and in that he gave the whole church of england the same character , in such plain terms , in the year . there is no marrow in the bone , no milk in the breast , &c. is not this the same with what he now tells us , viz. they preach , they pray because they must do so , but none are the better for their prayers , or preaching . they seem to labour an hour , or two in a week ; but their labours turn to no account . nor can be expected to turn to any good account , whilst they are neither animated by faithfulness , nor guided by prudence . agricola writing de amantibus subterraneis , tells us of a certain kind of spirits that converse in minerals , and much infest those that work in them . they seem to busy themselves according to the custome of workmen . they will digg and cleanse , melt and sever the metals , yet when they are gone , the workmen do not find that there is any thing done . i challenge you , and all your brethren to say any thing like truth against what i say in defence of the church of england , viz. that it is most evident that those men are guilty of abominable iniquity , who endeavour to seduce any people from the communion of this church , in which the fundamental articles of the christian religion are so clearly , and fully exprest , and those most important expressions so frequently repeated , that persons of the lowest intellectuals , who do not rebel against the light , in frequenting our religious assemblies , may more easily attain to the knowledge of all things that are necessary to their salvation , than by hearing , or reading the best sermons that have been , or shall be preacht by any of the non-conformists , to the end of the world : which assertion is as evident , as it is , that any illiterate persons , may more easily meditate on truths plainly exprest , and frequently suggested to their remembrance , than collect the same truths out of divers large discourses , if they were therein imply'd : so that it can hardly be imagined , how any man can be in any thing more serviceable to the destroyer of souls , than by teaching people to despise our catechism , and common prayer . as to your most slanderous insinuation , that we , who have warn'd the country against the wicked errors , that have been publisht by i. f. do not heartily desire the prosperity of the church of christ , and of the souls of men , we appeal to the iudge of all men , considering that within a very short time we must appear before his iudgment seat : and we all concurr with dr. mavrice in the ardency of that devotion , which he expresses in his book entitled , a defence of diocesan episcopacy , pag. . lord ! how long shall mean delusions be permitted to have so powerful and prevailing influence ? how long shall the woolf possess the sheep against their shepherds , and break into the folds under the disguise of sheeps-cloathing ? how long shall the deluded have eyes , and not see ; and the souls , for which christ died , be under the power of deceivers ? how long will it be e're the hypocrite be disrobed , and the people see through the disguise of those , who abuse them ? surely there will come a time , when god will hear the prayers , and expostulations of his servants : when the faithful shepherd shall gather together those that are scattered , and bring back those that are gone astray : when he shall carry them on his shoulders rejoycing , and triumphing in the disappointment of the beasts of prey : but who shall live , when this comes to pass ? blessed surely shall their eyes be , who shall enioy the sight , a joyful and pleasant thing beyond expression it will be , to see brethren dwell together in vnity . i pray god to bless you , and to turn you from your iniquities : and to bring into the way of truth al● those , that err , and are deceiv'd by you. your servant , and the servant of all men for christ's sake , e. e postscript . you say that all that have seriously perus'd mr. flavel's books must needs suffrage with you that he was a man of a sound and solid iudgment . i have perus'd divers of his books with this serious consideration , that i must give account to almighty god what censure i pass on them . amongst many remarkable passages i have taken particular notice of this in his husbandry spiritualiz'd , p. . when fruits are shaken down from their trees , then the husbandman separates them ; the far greatest part for the pound , and some few he reserves for an hoard , which are brought to his table , and eaten with pleasure . this excellently shadows forth that great separation , which christ will make in the end of the world , when some shall be cast into the wine-press of the almighty's wrath , and others preserved for glory . those fruits which are preserved on the tree , or in the hoard , are comparatively but an handful to those that are broken in the pound . alass 't is scarce one of a thousand , and such a small remnant of elected souls hath god reserved for glory . can you in good earnest conceive it was judiciously done of this famous man thus to compare the wrath of god against the damned , and his mercy to those that are sav'd , to the pounding , and hoarding of apples . to any man that so blasphemes the divine philanthropy , as to say that god has absolutely reprobated all mankind , except such a small number , as one of a thousand , i shall give no other answer but this , the lord rebuke thee . finis . a narrative of the conversion of thomas mackernesse, late of march, in the ille of ely who was condemn'd for robbery, &c. and executed at wisbech, aug. , : with an account of his penitential behaviour, and discourses with the ministers who came to visit him / publish'd by j. burroughs. burroughs, j. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing b estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a narrative of the conversion of thomas mackernesse, late of march, in the ille of ely who was condemn'd for robbery, &c. and executed at wisbech, aug. , : with an account of his penitential behaviour, and discourses with the ministers who came to visit him / publish'd by j. burroughs. burroughs, j. mackernesse, thomas. [ ], p. printed for john dunton, london : . reproduction of original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng conversion -- personal narratives. converts. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion a narrative of the conversion of thomas mackernesse late of march , in the isle of ely . who was condemn'd for robbery , &c. and executed at wisbech , aug. . . with an account of his penitential behaviour , and discourses with the ministers who came to visit him . publish'd by the reverend mr. j. burroughs minister at wisbech . london , printed for iohn dunton at the raven in the poultrey , . to the inhabitants of wisbech , and march , and towns adjacent , with all the spectatours of the tragical end of thomas mackernesse , grace mercy , and peace , &c. it is not my ambition to appear in print , that hath prompted me to this work ; for none can be more averse from such a thing than my self , as too conscious of my inability in that kind , but the advice and importunity of some , upon considerations respecting gods glory and the publick good and interest of souls , have compell'd me to do what is otherwise contrary to my own inclination ; and indeed when i had pondered all the circumstances of that affair , i am about to relate , and found , that the hand of god was eminently therein ; that it was a rare and greatly affecting instance of divine power and grace ; that what hath already been openly known , hath made some awakening , and serious impressions on the minds of people , and knowing that no body was so throughly acquainted with the whole as i am , having spent much of my time with him in prison for three or four days , i do therefore for these , and other reasons , present this following narrative to the world. the lord knows my design purely is to revive , and inculcate more what you have either seen or heard of so wonderful a providence . oh that what i write may be as goads and as nails fastened by the masters of assemblies , eccl. . . and i hope you that were the visitours of this poor man , and you his fellow-prisoners , have not so soon forgot his expressions at several times in your hearing . to the end they may never be forgotten by my self , nor you , i publish them . let me appeal to your own consciences , did not his words , his looks , his actions declare , that he was in good earnest for eternity ? ah! death will make men serious , when it shall please god to set the consideration of it home upon the heart of a poor sinner . cannot you remember how oft , some of you at least , have heard him admire the grace of god , that touched his heart with a feeling sence of his sin ? did you never hear him say , i have a bleeding heart for sin ? i am sure some of you did ; oh let there not be wanting in wisbech town , or goal , hearts bleeding for sin , while there is a heart there . what say you sinners ? what were your thoughts when you beheld this poor penitent ? did you think to continue in your sins , or to forsake them ? if the former , who can express and sufficiently lament the hardness of your hearts , and misery of your state ? but if the latter , now put your then good resolutions into practice . oh that conviction and conversion work may not expire in wisbech with this poor creature , but let the exhortation he gave to some of you the night before his death , be ever in your memories fresh , and lively . the lord make it effectual to you , and all others that shall hear of it . repent , said he , and turn to god speedily , do not drive it off so late as i did . let it be now . mine is a late repentance , though i hope not too late . he was convinced to the quick , that in sound conversion there must be repentance towards god , as well as faith in our lord jesus christ , and would oft say ; i expect salvation at the hands of god , only for the sake of jesus christ , my sweet saviour , that immaculate lamb : yet must i earnestly seek , and beg it at his hands , with a truly penitent heart , bleeding for sin , and i hope i do ; it is my earnest desire to do so . imitate him in this ; may it not be in vain , that providence brought him hither to suffer condign punishment , who had been once before condemned to die at lincoln : oh that this one soul may be the first fruits of a plentiful harvest of souls ! so prays heartily , yours affectionately , who would gladly spend and be spent in the service of precious souls . j. b. a true and impartial account of the pehitential end of thomas mackernesse . thomas mackerness , late of march in the isle of eley ; was a man of a most profligate and heinously wicked course of life . as to his parentage and education , ( being utterly a stranger to him till after his condemnation , ) i can say nothing , nor is it much material . but by his own confession to me , and others , he was famous , or rather infamous for all manner of impieties ; living many years in such a dissolute flagitious and atheistical way , as was extreamly hazardous to his souls eternal welfare , and exposed him to the fatal stroak of justice , even from men here : he told me , that for drunkenness , swearing , whoring and theft , none had exceeded him ; that in these capital and epidemical sins of the age , it was not possible to apprehend how notorious he had been : for of late years especially , he had abandoned all fear and regard of god , giving himself wholly up to work wickedness ; and to use his own phrase , had been the devil's pack horse ; or in the apostles stile , led captive by him at his will. at last seized by the hand of justice , and laid in the goal at wisbech , there he discovered the hardness of his heart , and impenitency , by all the ways he was capable of in those circumstances he was then in . thus obdurate did the poor wretch continue till the assizes , and sentence was passed on him ; which was on wednesday the fifteenth of august last : i went not to visit him till the saturday night after his condemnation , being prevented by some extraordinary occasions . when i first came into the room , one was praying with him , and i observed him to be intent upon that great work. after it was over , i entered into discourse with him about his soul concerns . it was easie to discern by his looks and expressions , that he was under great rebukes and tumults within , from a guilty conscience . sometimes his countenance would be very sad , dejected and disturbed , as indicative of inward horrour , gripes , and struglings , fetching bitter groans : otherwhile he would speak with self abhorrence ; charging sin with vehement indignation , and highest aggravations of himself , saying , what a vile wretch have i been , for lying , swearing , &c. and the other sins before mentioned , with utter neglect of god , and of his sabbaths ; there was not a viler and more wicked wretch upon the earth . he listened attentively to counsel , and said , he had too long turned away his ear from hearing instruction . he enquired sollicitously , how he might come to god : said , that he was convinced it was his duty to go to god , but how he should go , and in what manner , he added , i could instruct him better then he knew of himself . now ( said he ) i am resolved to prepare my self for dying , though at first , when i returned from the place of tryal , and condemnation to prison , many vain projects came into my head of preventing my execution : and truly ( said he ) all along i have cherished flattering , but false hopes of escape , never once admitted a serious thought of death ; till i heard the judge say , mackerness , you shall die : and then those words struck me to the heart , yet for a time i stifled that allarm ; till on a sudden my mind labouring hard under many temptations to the contrary , and overcoming them , i was fully determined to a vigorous and serious application to the things of another life . hereupon i endeavoured to help him what i could , in the great work he had to do for his poor soul ; desired , and assisted him to look into himself , that he might discover the vileness , and deformity of his depraved nature , that fountain of corruption , from which all the evil of his life proceeded , spending some time in such discourse as i thought most conducive , throughly to inform him of his lost , undone estate , not without some fruit ; i at last commended him to god by prayer , so left him that night , promising to come again the next night . accordingly , i went , and found him at prayer himself , and in much the same temper of mind , though still more hopeful . he declined a multitude , saying he desired no company , but that which might do his soul good . for now he found all was vanity , wished he had looked into his own heart , when he came first into prison , and desired a few days longer to have prepared for death , but , since that was impossible , feelingly declared . that the worst place in hell would be too good for him , if he did not industriously improve every minute of this little time. in prayer he did with great eagerness catch hold of the expressions i used , repeating them over again with more than ordinary fervency : when i importunately begged of god , that those poor sinners ( including the rest of the prisoners , and particularly that poor woman that suffered with him ) might be as firebrands pulled out of the burning , he vehemently cryed out , firebrands indeed lord : and when i added , a christ , good god , for these miserable souls , he cryed aloud , a christ , and nothing but a christ , weeping as he spake ; with much more to the like purpose , giving various expressions of a heart , in some good measure broken with a true sense of sin and misery thereby , seeming desirous to speak with me alone , but could not that night , by reason of much company , and therefore deferred it till morning . coming again the next morning , he did ingenuously open to me the state of his soul , and acquainted me how satan , that malicious and subtile adversary , did watch for advantages against him , to obstruct his proceeding , in the great business of his soul's salvation ; manifested more self-detestation , accompanied with pathetical and ardent longings after christ . now i observed in him some kindly beginnings of true repentance ; which i laboured to promote with utmost diligence . he shewed me several books lent to him , concerning which he asked my advice : my reply was , that he had not time to read books , and that i judged it best to lay them all aside , except the bible , and a little book , intitled , a guide for heaven ; because it contained excellent directions for a saving close with christ . i directed him to several texts of scripture , which i desired him to peruse , and meditate upon , in my absence : he thankfully accepted my directions , and when i returned in the evening , he saluted me on this manner , welcome , welcome guest indeed ! i can now tell you , that you , and none but such as you are , that come to do my soul good , are welcome to me . one might read a marvelous change of his inward disposition in his countenance ; he seemed transported with more than ordinary sense of the quickening and comforting influences of divine grace : i have been considering ( saith he ) the advice , your gave me , and meditating on those scriptures , you directed me to : and , oh! i see it is nothing but a christ will do me good : oh the sweet promises that god hath made to returning sinners ! blessed be god i am out of hell. i had thought i had been in hell in the night ; i saw , as it were , hell gaping , the devil roaring , and my own conscience condemning me to the pit of hell ; and indeed crying out with horrour , blood gushed from my nose : some , that lay in the room with me , said , i had been in a slumber , whether i was , or no , i could not well tell , but thought i might be so . however , when i found my self out of hell , oh , how it affected me ! then he wept and melted kindly , saying , oh , what a wretch am i that i should sin against so good a god , as this , who hath declared himself so ready to forgive ! i am resolved to lie at his feet : i am convinced that i am a lost undone creature out of christ : it is not all i can do , that will or can save me : were i to live my days over again , and spend them in nothing but prayers and tears , that could not save me , no , it is nothing but the mercy of god in christ , that must save me ; and upon this will i trust . i am resolved that at the last i will lay my self wholly at the feet of god's mercy in jesus christ , and there i will die : this he utteered with raised and enlarged affections . they have brougt my coffin , and i am not afraid to see it ; proceeded he , i thank god i can freely lie down in it : these shackles about my leggs are , as if they were not ; i do not regard them . my heart is so cheared with the consideration of the pretious promises god hath made to poor perishing sinners ; and why not to me ? and why not to thee indeed said i. she loved much , to whom much was forgiven : ah reply'd he , it is much must be forgiven me , much indeed . more to this purpose passed between us : several other ministers were with him that day , and prayed with him as he told me , what discourse they had with him i know not . on tuesday morning , being the day before his execution , after some conference for the settling his faith and hope upon a right bottom , cautioning him against all the delusions of a subtile tempter , and self-deceiving heart , that he might not be confident in himself , or any thing else , but only in the sure word of truth , he broke out into a most pathetical rapture , not without a flood of tears , admireing the love of god to man in christ jesus , so as was wonderful to behold , and next to inexpressible : thus he continued for about a quarter of an hour , his heart seemed , as if it would break in pieces before it could get vent , it seem'd to me impossible such words , as then flowed from his mouth , should proceed from any other than an heart truly touched and broken with godly sorrow , and that felt indeed , what the love of god in christ meant . oh how did he abase himself , saying , there was no creature upon earth more loathsome , than he was to himself by reason of sin , adding , he had been the devils vassal , and drudge , hurried on by him to all manner of evil , and that now god should touch his heart with remorse , make him sensible of his sin , he did admire with greatest thankfulness . one sitting by , and speaking of assurance , that christians should labour for it , as a most excellent thing , he answered , if the lord will not give me the assurance of the pardon of my sins before i die ; yet if he will but inable me to hope in his mercy , to seck him , wait , and trust in him , i will praise him . i spent the greatest part of this day with him in prayer , instruction , and exhortation . he was not without some damps upon his spirit that afternoon , signifying his fear of miscarrying ; oft loading himself with his sins , as exceeding the common size : and yet durst not but own , that the merits of christs blood and mercies of god through him , were infinitely more and greater . verily , it was marvellous to me , to observe the methods of free grace with this poor man : how the lord by a holy fear and awakening apprehensions of the evil of sin , and eternal misery , preserved him from carnal security , and presumption : and also upheld him from sinking into horrid dispair , by letting out some tokens of his love , and mercy to him , now and then . he was ever most humble , when most raised with any hopes of finding acceptance with god through the lord redeemer . having left him three or four hours , in the evening , i visited him again , at which time people came thronging into the chamber , so as created some trouble to the keeper ; and he looking round on them , dropt several seasonable and weighty exhortations to them , saying , come see the fruit of sin , and what it will bring you all unto , if you don't take warning by me , and turn to the lord by true repentance , i mean not , you shall all come to shackles , and a halter , but to such an hell in your consciences . oh , i have felt a hell in my conscience . then looking upon his coffin , ah , saith he , i am thinking a house , a town , a countrey , nay a nation , could not hold me , not long ago , and to morrow i must be confined within the narrow limits of that little room . look sirs , what they that have most , must have at last but their length , a coffin : then shaking his head , saith he , i may truly say with solomon , all worldly things are but vanity , and vexation of spirit , vexation of spirit indeed to me . spending again some time in calling upon god with , and for him , he was sweetly affected in the duty , and cryed out , lord , thou hast said , whoso is weary and heavy laden , let him come to thee for rest for his soul , and he shall find it . i am heavy laden with the burthen of sin , it is a heavy burthen , that i have lain under these three , or four days , but thanks be to god , it is lighter than it was , lord , thou hast said , he that cometh to thee , thou wilt in no wise cast out . it growing late , he desired the company might be dismist , and i left with him alone ; i desired we might sing an hymn before they went away , all readily assented to it , he joyned with us with a very audible and chearful voice : after we had done , he said , blessed be god i can sing with chearfulness . did you not mind me , how chearfully i sang ? my heart is very much refreshed with the consideration of gods mercy , so that it affected the hearts of all that were present ; there were not many dry eyes in the room , though full of people , who were astonished at what they saw and heard . when all the company was departed , he told me , his companions , that came to visit him , said , look , how he is fallen in two or three days , shaking his head and lifting up his hands , he retorted , oh happy fall for me , would to god i had so fallen sooner ; blessed be god for this fall , it is the happiest fall that ever i had : after a little pause , to morrow , said he , my poor soul must take its flight out of this body ; oh that it might flie into its saviours bosome ! i signified to him , that i had thoughts of staying with him all night , he told me he could have been glad of it ; but for some reasons we omitted it : he prayed me to come early in the morning , and then not to leave him till i saw him executed . he most affectionately thanked me for the service i had done him , praying god to reward me : i told him my work was wages , excusing my self that i came not sooner to visit the prisoners , telling him , it was oft in my mind so to do , but a sinful shame prevented me ; oh! said he , would to god you had come sooner : and truly i found a general acceptation among all the prisoners , beyond what i could expect ; i mention this only to encourage my brethren in the ministry to visit poor prisoners . you cannot tell till you try how welcom you may be to such distressed souls , and how serviceable for their eternal welfare . the general greeting i had from this poor prisoner after my second visit , was , welcome , welcome . here i cannot omit the civility of mr. bloodwick , their keeper , who did readily admit of any that might be helpful to the souls of those under his charge ; and the peculiar excellency of mrs. bloodwick is worth taking notice of , by whose over-sight the prison is kept with great neatness , whereas other prisons are so filthy , as renders it very prejudicial to the health of those that visit them ; here it is not so , the nicest persons need not fear being offended with ill scents . but to digress no further , i left him that night , promising to be with him early in the morning : soon after four i went to him , we spent most of the time till nine in discoursing of what he had read after i left him , and in prayer : the frame of his spirit still remained humble , tender and in good measure : spiritual death and judgment were now solemn things in his account and the thoughts thereof lively and influential on his whole deportment . he laboured with mighty concernedness how to die well , pressed all about him with strong arguments to live better than he had done ; especially he strictly admonished and charged his wife , who had been a copartner with him in all his villany , that she should immediately reform , and what straits soever she came into , still to depend upon , and trust in god , following and serving him in ways of true religion and godly fear , to keep her self from the snares of evil company , which had been ruinous to him , so dangerous to her already , and is one of the greatest engines of destruction the devil uses in the world. not only the life of his own soul was precious to him , but he shewed strange zeal for the salvation of others , pitied poor sinners with bowels of compassions , oft declaring his deep sense of their miserable state , who lived careless in the matters of their souls eternal peace , and comfort . a little before execution , enquiring of him what confession he thought to make , he said , he was not inclined to speak much publickly in that respect , for this reason , that he judged it useless , and at most would only gratifie some , who came for nothing else but to hear him tell a long story of a vicious life , which was more likely to discompose his own mind , than tend to their edification . moreover he said , i cannot affect the guilty , and for others , some may believe me , some may not : the guilty know themselves . i will therefore leave them to god and their own consciences , wishing them true repentance , that they may never come to this miserable end. he did not think fit to go out of the world accusing others , whom he could no more than accuse , and neither bring them to deserved punishment for what they had done , nor prevent thereby their proceeding in the same course of wickedness : no , for ( said he ) god must convince them , and change their hearts , which he did , and would pray earnestly for to his last . he was desirous to imploy all his little space in seeking god , and giving up himself to jesus christ in humble prayer ; now and then saying , oh! my time is short , within a few hours , yea moments , i shall be in eternity ; o vain world ! and thus he prepared himself to embrace death with comfort ; for though any one might see great seriousness in all his carriage , when going to the place of execution , and when there , yet as little sadness appeared , as ever did sn any in his condition , that was not absolutely stupid , and insensible . requesting me oft not to leave him till death separated us , i accompanied him to the place of execution , where i prayed with him , committing his soul to god , he joyned with me with great ardency : then was sung the latter part of the th psalm by his appointment ; in singing whereof he seemed elevated in heart and voice above most present . at last turning about and looking round on the multitude , he took his farewell in these words , or words to the like effect . gentle spectators , you are come to see a sinful miserable wretch suffer this ignominious death ; i thank god it is not terrible to me , for i trust that i shall find mercy with god for my poor soul , through the precious blood of my sweet jesus . you may see here what sin will bring you to ; oh take warning by me ; take heed of sin ; shun temptations ; flee evil company ; beware of sabbath-breaking , for by this sin the devil begins with many to draw them to all manner of wickedness , so he did with me ; oh forsake all your evil ways ! turn to the lord , he is a gracious god. oh vile wretch ! that i have so sinned against a holy , just and merciful god : i have been a prodigal indeed , but i hope now a returning one ; oh that they that have been my companions in mischief , may repent before it be too late ! i beg of them to fear god , and mind their souls : there may be some of them that hear me at this time , the lord touch their hearts : oh do not still go on ! you are known to god , who will call you to account for all one day : think of it , i beseech you ; the lord give you repentance , and pardon your sins , that you may not come to this miseable end you see me come to . with more to the like purpose . then resigning himself to god , and beging acceptance with him , for the merits of a dear and alsufficient redeemer , he ended this temporal and miserable life . hitherto i have given a bare historical relation of what came within my own personal knowledge ; and i appeal to god for my fidelity in the whole : for , though in some things i may have varied from his precise words , ( which yet i have stuck to as much as is possible ) i dare confidently affirm , that i have not departed from his sense , and the truth in any thing . only let me add farther a few observations for spiritual improvement ; as , what may from the preceding narrative be inferred . first , that when god sets sin upon the conscience , and inlightens the mind to see its guilt , the most obdurate sinner cannot withstand the terrors of divine wrath : this was most plainly demonstrated in this man's case ▪ he that had once made a mock of sin ( as all ungodly fools do ) and no fear of the great and terrible majesty of an infinitely holy , just and omnipotent god , did lay constraint upon him ; but in contempt of hell and all the threatnings of eternal divine displeasure , swaggered it out in those ways that lead directly to eternal perdition , till the lord graciously let in some beams of holy light into his soul ; then how horrid were his sins ? and how dreadful the apprehension of their just desert ! oh , the agonies that i saw him in ! how did he tremble ? and the thoughts of having to do with an angry almighty god , will shake the hearts of the stoutest sinners ; for , who knows the power of his wrath ? who can dwell with everlasting burnings ? secondly , that when men come once seriously to consider death , judgment and a future state , the necessity of a christ for their souls , will presently and evidently appear to them : did not men cast these out of their thoughts , it could not be that they should live at ease ; set so light by a saviour as the generality of them do . alas ! men put the evil day far from them , and look upon death , judgment and things of another world , as at a vast distance ; or at most not absolutely certain , and so their preparations for eternity are but languid , remiss , heartless and insignificant : but let death look them in the face , and their minds be possessed with sober , lively , believing apprehensions of the grand important matters of a world to come ; then give them a christ , and nothing but a christ is the load and earnest cry of their souls . oh , the worth , excellency and necessity of that pretious christ that they had long before vilified and rejected ! thirdly , if the lord please to put a poor sinner upon sollicitous care and concern for saving the soul , no means will be neglected , no diligence in the use thereof wanting for that end ; especially they will be much in prayer : cry oft and mightily to the lord for grace and mercy : give god and their own souls no rest , till they find both . nothing more remarkable than this in the present instance . what a price did he set upon prayer ? as appears by this , that he gladly accepted the prayers of any , though of never so mean capacity ; and though at first he could only pray with others help , yet upon my pressing him to exercise himself in prayer , using his own expressions , and telling him ( when he pleaded he could not pray without help ) that a due sight and sense of our sins , wants and miseries , would find us matter enough for , and open our mouhts wide in prayer . he acknowledged he wanted not words to plead with the judge for his life , accepted my counsel , set upon the duty , found assistance and comfort therein ; told me when i came next to him ; i thank god now i can pray : and i have heard him with ardour of affection make his address to god. no time , no pains were now too much for making his peace with god , obtaining pardon of sin , and working out his salvation . but alas ! is it not a sad , and too certain a sign , that few are as solicitous as they ought for their souls . would there then be so many prayerless persons and families in the world ? would god's holy day , word and worship , and necessary means of grace be so neglected ? oh! that in wisbech , and every place there may be more praying , striving and running in the ways of gods ordinances for heaven ; that they would testifie abundantly that they are in good earnest to provide for their souls , and that the one thing necessary is their chiefest business and only weighty concernment in this life . fourthly , they that apprehend the mercy of god in christ aright , will look upon him as a most holy and righteous god also : they 'll not set free grace , and the infinite riches of his mercy in opposition to his justice , but admire and adore his grace the more , by seeing a full satisfaction to his justice in the blood of his own dear son of indispensible necessity . scarce did any more magnifie the love and free grace of god to sinners , than he ; blessing the lord with admiration , that his mercies were so infinite , compassions boundless ; yet had he an eye upon his righteousness , and severest justice : oft , when speaking how gracious god is , and merciful to poor sinners , such as he was ; he would add , he is a just god too . yea indeed he will be just , as well as merciful ; and therefore he is merciful in christ only , who can satisfie his justice : oh that sinners therefore would not presume upon the meer mercy of god , contenting themselves with a general notion , that god is merciful , and so will save them : for all the mercy and grace in god , will never save one soul , but as it runs through the lord jesus christ , the only proper channel of its conveyance to humble penitent believing sinners . 't is christ alone , who by the sacrifice of himself hath made attonement for sin , paid a price adequate and satisfactory to infinite justice , born the curse , fulfilled the righteousness of the law , for the justification and salvation of those , who believe in him , and obey his gospel . to conclude : receive a word of exhortation ; up and be doing ; omit no opportunity ; spare no industry for securing the eternal interest and happiness of your souls ; let not the awakening call of this sad and dismal providence prove in vain , to any , whose eyes or ears , it hath already , or hereafter may reach : awake , awake , secure sinners , and know the day of god's patience , and long-suffering towards you , that you may be prepared for , and safe in the day of his vengeance . o sirs ! the judge is at the door ; the great and terrible day of the lord is nigh , to every one of you : search your consciences : t●●● the state of your souls : how do you think to stand before the dreadful tribunal of the great god ? is arraignment and condemnation , at an earthly bar , and the execution of man's sentence , so amazing and terrifying , what will it be then , to be tryed , and cast eternally , by the great and righteous judge of heaven and earth ? o trifle not with eternity ! but again , search your hearts and consciences : if our heart condemn us , god is greater than our heart , and knoweth all things ; but if our hearts condemn us not , then have we confidence towards god. o fly to christ ! accept of him upon gospel-terms ; there is no escaping the wrath to come , but by an interest in him ; make sure of it then , and live not without a christ , that you die not without a christ : die in your sins , and so die eternally . if the lord will bless , and make this useful for the conversion of any soul ; give god the sole praise , and glory . amen . books printed for john dunton at the raven in the poultrey . ☜ a peaceable inquiry into the nature of the present controversie among the united brethren ; containing the excellency of peace and love. luther's opinion of it : the mischiefs of strife & contentions in the church , instanced in the rise and progress of the miletians and arians : the cure difficult , yet necessary to be endeavoured : the improvement to be made of former divisions : an inquiry into the present controversie , whether about the substance of truth , or the manner only of declaring it . that great divisions have been among such as have agreed in the same principles . this the present case among the united brethren proved ; with several other particulars . written by mr. stephen lob. pr. s. d. the second volume of the french book of martyrs , is now published in english , with her majesties royal priviledge , and ready to be delivered to the subscribers . the third and fourth volumes are also preparing for the press , and comprehend ( with the two volumes already published ) all the martyrdoms , &c. that have been in france from the beginning of the reformation there , down to this present time . the works of the right honourable henry late lord delamer , and earl of warrington , containing his lordships advice to his children , several speeches in parliament , &c. with many other occasional discourses on the affairs of the two last reigns . being original manuscripts written by his lordships own hand ; never before printed . printed for john lawrence at the angel , and john dunton at the raven in the poultrey , price bound s . several gentlemen of the universities of oxford and cambridge , have so highly approved mr. sault's translation of malbranches search after truth , ( the first volume of which was lately published in london in octavo that so useful a work might be sit for the pocket , ) as that it has greatly encournged the sale at oxford and cambridge , and occasioned the undertakers to send great numbers thither a second time , and to expedite the publication of the second volume . the extraordinary usefulness of this work of malbranches , may be seen at large in the book lately publish'd by the reverend mr. norris , intituled , spiritual counsel , or the father's advice to his children : printed for s. manship , at the ship in cornhil . bishop barlows remains , containing near an hundred distinct subjects , theological , philosophical , historical , &c. in letters to several persons of honour and quality , to which is added the resolution of many abstruse points , as also directions to a young divine for his study in divinity , and choice of his library . published from his lordships original papers . price bound s. print-for john dunton at the raven in the poultrey . finis . the sincere convert discovering the paucity of true beleevers and the great difficulty of saving conversion by tho. shepheard .... shepard, thomas, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing s estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the sincere convert discovering the paucity of true beleevers and the great difficulty of saving conversion by tho. shepheard .... shepard, thomas, - . greenhill, william, - . [ ], p. printed by t.p. and m.s. for humphrey blunden ..., london : . 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in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng conversion -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - rina kor sampled and proofread - rina kor text and markup reviewed and edited - pfs batch review (qc) and xml conversion the sincere convert discovering the pavcity of true beleevers ; and the great difficulty of saving conversion . by tho. shepheard , sometimes of immanuel colledge in cambridge . matth . . . many that are first , shall be last , and the last , shall be first . london , printed by t. p. and m. s. for humphrey blunden , at the castle in cornhill . . to the christian reader . in these evill and perilous times god hath not left us without some choyce mercies . our sinnes abound , and his mercies superabound . the lord might justly have spoken those words of death against us , which of old he did against the iewes ; i have taken away my peace from this people , loving kindnesse , and mercies , which had he pulled from us , we had had cause enough to mourne with rachel , and to refuse comfort , for all our happinesse lyes wrapt up in peace , loving kindnesse and mercy . but god is yet good unto israel , he commands deliverances for jacob , he over-rules all the powers of darkenesse , and tells the sonnes of belial , ( men of corrupt mindes and cursed practises ) that they shall proceed no further , but that their folly shall be manifest unto all . he makes all enemies , all devills , all creatures , to further his owne glory , and the good of his peculiar people . when times are naught and dangerous , he saith , come my people , enter into thy chambers , and shut thy doores about thee , hide thy selfe as it were for a little moment till the indignation be over past . if troubles threaten life , he saith , when thou passest through the waters i will be with thee , and through the rivers they shall not over flow thee , when thou walkest through the fire , thou shalt not bee burnt , neither shall the flames kindle upon thee ; for i am the lord thy god , &c. when enemies are incensed , feare and sorrowes multiplied , he saith , feare thou not , for i am with thee , be not dismayed , for i am thy god , j will strengthen thee , i will helpe thee , yea j will uphold thee with the right hand of my righteousnesse . behold all they that were incensed against thee , shall bee ashamed and confounded , they shall bee as nothing , and they that strive with thee shall perish . such words of comfort and life doth god speake unto his . and among other mercies he stirres up the spirits of his servants to write many precious truths and tractates to further the everlasting good of his beloved ones . if the bottomlesse pit be open , and smoake rise thence , to darke● the ayre , and obscure the way of the saints ; heaven also is opened , and there are lightnings , and voices , to enlighten their spirits , and direct their pathes . had ever any age such lightnings as we have ? did ever any speake since christ and his apostles as men now speake ? we may truely and safely say of our divines and writers , the voice of god , and not of man : such abundance of the spirit hath god powred into some men , that it is not they , but the spirit of the father that speakes in them . what infinite cause hath this age to acknowledgthe unspeakable mercy of god in affording us such plenty of spirituall tractates full of divine , necessary & conscience searching truths , yea precious soule-comforting , and soule-improving truths ? such whereby head , heart , and soule-cheating errours are discovered and prevented ; such as soundly di●●erence true grace from all seemings and paintings . no time , no nation exceeds us herein ; and shall we that abound in truths be penurious in praises ? co●sider reader , whether spirituall truths be not worthy of thy choysest prayses . every divine truth is one of gods eternall thoughts , it 's heaven-borne , and beares the image of the most high. truth is the glory of the whole sacred trinity . hence the spirit is called truth . joh. . . christ is called truth . joh. . . and god himsel●e is said to be the god of truth , deut. . . it is so delightfull to him , that his eyes are ever upon the truth . ier. . . and when the onely wise god would have men make a purchase , he counsels them to buy the truth . and is it not good cou●sell , is it not a good purchase ? can you bestow your paines or lay out your money better ? if you bee dead in sinnes and trespasses , truth is the seed of a new life , of a heavenly birth . iames . . if you be in any bondage , truth can make you free . iohn . . if compassed about with enemies , truth can shield thee , psal. . . if you be full of fisthy thoughts and lusts , or any imp●rities , the truth can sanctif●e you , io● . . . if darkenesse and faintnesse possesse your soules , truth is lumen & p●pulum animae , the light and life of the soule , psal. . . let us then advance our thoughts of truth , and rate it a●ove all sublu●irie things , and buy it though it cost us all : it is no simon● ; it is not too deare , you cannot overvalue truth . it is sister to the peace of god which passeth all understanding : see how god himselfe estimates his word and truth , psal. . . thou hast magnified thy word above all thy name . whatsoever god is knowne by besides his word , is heneath his word . take the whole creation which is gods name in the greatest letters , it 's nothing to his word and truth . therefore christ tells the pharisees , it is easier for heaven and earth to passe , then one tittle of the law to faile . if the least jod or tittle of the law , be prized by god above all the world , let us take heed of undervaluing the great and glorious truths of the gospell , and settle it as a law upon our hearts , that wee can never overprize or yeeld sufficient praise for any truth . men can praise god for the blessings of the field , the seas , the wombe , and of their shops ; but where is the man that praises god for this blessing of blessings , for truth , for good bookes , and heavenly treatises . men seldome purposely lift up their hearts & voices to heaven to praise god for the riches of knowledge bestowed upon them . in good bookes you have mans labour , and gods truths . the tribute of thankes is due for both , that god inables men to so great labours , and that he conveyes such precious treasure through earthen vessels . david thought it his duty to praise god for truth , psal. . . and hath left it upon record for our imitation . he saw such excellency , and found so much sweet gaine by truth , that hee must breake out into praises for it . reader , give over thy old wont of slighting and censuring mens labors . experience hath long since told thee , that no good comes that way . now learne to turne thy prejudices unto praises , and prove vvhat will be the fruit of honoring and praising god for truths dispensed by his faithfull ●ervants . let me tell thee , this is a chiefe vvay to keepe truth still amongst us . if ●ruths be not received with the love of them , and god honoured for them , presently strong delusions come , and truth must suffer or fly . god hath made good that promise in jeremie , he hath revealed to us abundance of peace and truth , and we through ingratitude have ferfeited both . our peace is shaken , and who can promise himself with hezekiah there shall be peace and truth in my dayes ; peace may faile thee , but let not truth . every good christian may and should say with the good king , there shall be truth in my daies , if not peace and truth . i will so far honor truth , as to receive the love of it . i will hold it fast by faith , hold it forth by practise , praise god daily for it , and venture all in defence of it ; so did the martyrs , whose memory is sweete , and whose reward is great . it is better suffering for truth , then with truth : yet if truth must suffer or can die , better it is to dye with truth then out-live it . but that truth may live , and we live by truth , let us magni●ie god much for truth , for his word and good bookes that spring thence . some p●obably may say , it s en●ugh to prais● god for his word , other books are not ●●nti ? wilt thou praise god ●or the se● , and ●e unthankfull for the rivers and springs ? wilt thou lift up thy voyce for the great waters , and be silent for the silver drops and showers ? if the former rai●e affect thee , be not ingratefull for the latter . god would have men to value his servants , and praise him for their labours . but they have errors in them . be it so , shall we refuse to praise god for the flowers and the corne , because there be some weeds in the garden , and thistles in the field ? prejudice not thy selfe , buy , reade , take thy delight , here is a garden without weeds , a corne field without cockle or darnell , thorne or thistle . art thou a sincere convert , here are truths sutable , solid , and wholsome , thou maiest feed and feast without feare . the authour is one of singular piety , inward acquaintance with god , skild in the deceits of mens hearts , able to enlighten the darke corners of the little world , and to give satisfaction to staggering spirits . his worke needs not the purple of anothers commendation to adorne it . but because custome , not necessity , for it's truths prorogative to travaile without a pasport ) i say , because customo causeth truth to crave and to carry epistles commendatory ; know that the worke is weighty , quick and spirituall , and if thine eye be single in perusing it , thou shalt find many precious soule-searching , soule-quickning , and soule-enriching truths in it : yea , be so warned and awakned , is that thou canst not but blesse god for the man and matter , unlesse thou be possest with a dumbe devill . to conclude , christian reader , take heed of unthankfulnesse ; spirituall mercies should have the quickest and fullest praises . such is this worke , thou foresaw●est it not , thou contributedst nothing to the birth of it ; it 's a preventing mercy . by it and other , of the same nature , od hath made knowledge to abound , the waters of the sanctuary are daily increased and growne deepe . let not the waters of the sanctnary put out the fire of the sanctuary . if there be no praise , there is no fire . if thy head be like a winters sunne full of light , and heart like a winters earth without fruit , feare iest thy light end in utter darkenesse , and the tree of knowledge deprive thee of the tree of life . the lord grant thou mayest finde such benefit by this worke , as that thy heart may be ravished with truth , and raised to praise god to purpose , and made to pray ; lord still send forth thy light and truth , that they may leade us . so prayes , thine in christ , w. greenhill . an introduction to the worke. the knowledge of divinity is necessary for all sorts of men , both to settle and establish the good , and to convert and fetch in the bad . gods principles pull downe satans false principles set up in mens heads , loved and beleeved with mens hearts , and defended by their tongues ; whilest strong holds remaine unshaken , the lord jesvs is kept off from conquering of the soule . now spirituall truths are either such , as tend to enlarge the understanding , or such as may worke chiefly upon the affections . i passe by ( in this knowing age ) the first of these , and ( being among a people whose hearts are hard enough ) i being with the latter sort : for the vnderstanding , although it may literally , yet it never savingly entertaines any truth , untill the affections be therewith smitten and wrought upon . i shall therefore here prosecute the unfolding of these divine principles . first , that there is one most glorious god. secondly , that this god made all mankind at first in adam in a most glorious estate . thirdly , that all mankind is now fallen from that estate , into a bottomlesse gulfe of sinne and misery . fourthly , that the lord jesus christ is the onely means of redemption out of this estate . fifthly , that those that are saved out of this wofull estate by christ are very few , and these few are saved with much difficulty , sixthly , that the greatest cause why so many dye , and perish in this estate , is from themselves : either . by reason of their bloudy ignorance , they know not their misery : or . by reason of their carnall security , they feele not , they groane not under their sinne and misery . . by reason of their carnall confidence . they seeke to helpe themselves out of their misery by their own duties , when they see or feele it : or . by reason of their false faith , whereby they catch hold upon and trust unto the merits of christ too soone , when they see and feele they cannot helpe themselves . the contents of this treatise . that there is a god. page , , . that this god is most glorious . p. . the happinesse of them , that forsake all for this god. p. . a discovery of atheisme . p. . whence terrors of conscience arise . p. . an explanation of gods attributes , p. . we should make god to be our god. p. . god made all mankind at first in a glorious and happy estate . p. . wherein this glory or blessednesse of man did appeare . p. . how adams estate was ours . p. . wee are more perfectly righteous in christ , then we could ever have beene in adam . p. . how to get the image of god , renewed in us . p. . a discovery of such as content themselves , with a certaine measure of holinesse . p. . how justly god may require perfect obedience , to all the law , of every man , and curse him if he cannot performe it . p. . mans misery in respect of sin. p. . every naturall man is dead , while hee lives . p. . the haynousnesse of adams sin . p. . sinnes of the heart , are worse then sins of the life . p. . every action of wicked men is sinfull . p. . whether good duties ought to be performed by naturall men , seeing their best actions are si●nes . p. . mans misery in respect of the consequents of sinne . p. . mans fearefull flavery under sathan . p. . how to prove there will be a day of iudgement . p. . the time and manner of that day . p. . how iesus christ doth redeeme men . p. , vvhom christ doth redeeme . p. . vpon what conditions christ may be had . p. . the great evill of rejecting christ. p. . who they are , that reject him . p. . the paucity of true beleevers . p. . the difficulty of saving conversion . p. . vvherein a child of god , goes beyond a hypocrite . p. . every easie way to heaven , is a false way . p. . nine easie wayes to heaven . p. . foure streight gates to heavens p. . the grand-cause of mans ruine , is from himselfe . p. . how men do plot their owne ruines . p. . a discovery of unsound professours . p. . ten false principles , by which men are deceived in their spirituall estates . p. . the cause of mens mistake about their eternall condition . p. . how false peace is bred in the soule . p. . whence carnall security arises . p. . how carnall confidence ruines men . p. . meanes to get a broken heart . p. . the danger of resting in holy performances , p. . wherein mens resting in dutie app●ars . p. . why men doe rest in their duties . p. . the insufficiency of all duties to save a man. p. . sixe signes of a mans resting in duties , p. . we must use good duties , though we cannot be saved by them . p. . how to know whether we make christ our chiefe ayme , and end in all things . p. . the sincere convert . chap. i there is one most glorious god. exodus . . i beseech thee , shew me thy glory . this is the first divine truth , and there are these two parts considerable in it . . that there is a god. . that this god is most glorious . i will beginne with the first part , and prove ( omitting many philosophicall arguments ) that there is a god , a true god : for every nation almost in the world , untill christs comming , had a severall god. some worshipped the sunne , some the moone , called by ezechiel , the queene of heaven , which some made cakes unto : some the whole heavens , as some worshipped the fire , some the bruit beasts , some ba●l , some moloch . the romans ( saith varro ) had gods : who imprisoning the life of nature , were given up to sinnes against nature , either to worship idolls of mans invention , as the ignorant : or god and angels in those idols , as the learned did : but these are all false gods. i am now to prove that there is one true god , the being of beings , or the first being . although the proving of this point seemes needlesse , because every man runs with the cry , and saith there is a god ; yet few throughly beleeve this point . many of the children of god , who are best able to know mens hearts , because they onely study their hearts , feele this temptation , is there a god ? bitterly assaulting them sometimes . the devill will sometimes undermine , and seeke to blow up the strongest walls and bulwarks . the light of nature indeed shewes , that there is a god ; but how many are there , that , by foule sinnes against their conscience , blow out and extinguish almost all the light of nature ? and hence though they dare not conclude , because they have some light , though dimme ; yet if they saw their heart , they might see it secretly suspect , and question whether there bee a god : but grant that none questions this truth , yet we that are builders , must not fall to a worke , without our maine props and pillars : it may appeare there fore that there is a god , from these grounds . first , from the works of god , rom. . . when wee see a stately house , although we see not the man that built it , although also we know not the time when it was built , yet wil we conclude , thus , surely some wise artificer hath beene working here : can wee when we behold the stately theater of heaven and earth , conclude other , but that the finger , armes , and wisedome of god hath beene here , although we see not him that is invisible , and although we know not the time when he began to build . every creature in heaven and earth is a loud preacher of this truth : who set those candles , those torches of heaven on the table ? who hung out those lanthornes in heaven to enlighten a darke world ? who can make the stature of a man , but one wiser than the stone out of which it is hewne ? could any frame a man , but one wiser and greater than man ? who taught the bi●ds to build their neasts , and the bees to set up and order their common-wealth ? who sends the sun post from one end of heaven to the other , carrying so many thousand blessings to so many thousands of people and kingdomes ? what power of man or angels can make the least pile of grasse , or put life into the least fly , if once dead ? there is therefore a power above all created power , which is god. secondly , from the word of god , there is such a majesty st●●●ing , and such secrets revealed in the word , that if men will not be wilfully blind , they cannot but cry out , the voice of god , and not the voice of man. hence calvin undertakes to prove the scripture to bee the word of god , by reason , against all atheists under heaven . hast thou not thought sometimes at a sermon , the minister hath spoken to none but thee , and that some or other hath told the minister what thou hast said , what thou hast done , what thou hast thought ? now that word which tells thee the thoughts of thy heart , can be nothing else but the word of an alseeing god that searcheth the heart . againe , that word which quickneth the dead is certainely gods word , but the word of god ordinarily preached quickneth the dead ; it maketh the blind to see , the dumbe to speake , the deafe to heare , the lame to walke , those that never felt their sinnes to loade them , to mourn , those that never could pray to breath out unutterable grones and sighes for their sinnes . thirdly , from the children begotten of god : for wee may reade in mens foreheads , as soone as ever they are borne , the sentence of death ; and we may see by mens lives what hellish hearts they have . now there is a time that some of this monstrous broode of men , are quite changed and made all new ; they have new mindes , new opinions , new desires , new joyes , new sorrowes , new speeches , new prayers , new lives : and such a difference there is betwixt these and others , that they are hated by others , who loved them well while they loved their sinnes : and whence came this strange change ? is it from themselves ? no ; for they hated this new life , and these new men once themselves . is it because they would be credited thereby ? no , it is to be hated of father , mother , friends , and maligned every where . is it out of simplicity , or are their braines growne crazie ? they were indeed once fooles , and i can prove them all to bee solomons fooles : b●t even simple men have beene known to be more wise for the world , after they have beene made new . but lastly , is it now from a slavish feare of hell , which workes this alteration ? nothing lesse ; they abhorre to live like slaves in bridewell , to do all for feare of the whip . fourthly , from gods register or notary , which is in every man ; i meane the conscience of man ; which telleth them there is a god : and although they silence it sometimes , yet in thunder-time , or great plague , as pharaoh : or at the day of death , then they are neere gods tribunall , when they acknowledge him clearely . the fearefull terrors of conscience prove this , which like a bayliffe arrests men for their debts ; ergo , there is some creditor to set it on ; sometimes like a hangman it torments men , ergo , there is some strange iudge that gave it that command : whence arise these dreadfull terrors in men ? of themselves ? no surely , all desire to be in peace , and so to live and sleepe in a whole skin : comes it frō melancholy ? no , for melancholy comes on by degrees : these terrors of conscience surprise the soule sodainely at a sermon , sodainely after the commission of some secret foule sinne . againe , melancholy sadnesse may be cured by physicke ; but many physitians have given such men over to other physitians . melancholy sadnesse may bee borne , but a wounded spirit who can beare ? thus you see that there is a god. but , who ever saw god , that every one is bold to affirme that there is a god ? indeed his face never was seene by mortall man , but his back-parts have beene seene , are seene , and may bee seene by all the world , as hath beene proved . objection . all things are brought to passe by second causes . answ. . what though ? is there no master in the house , because the servants doe all the worke ? this great god maintaines state by doing all by the creatures subjection ; yet sometimes we may cry out in beholding some speciall peeces of his administration , here is the finger of god. . what though there be such confusion in the world , as that shillings stand for pence , and counters stand for pounds , the best men are bought and sould at a low rate , and worst men prized and preferred ; yet if wee had eyes to see and conceive , wee should see an harmony in this discord of things . god is now like a wise carpen●er , but hewing out his worke . there is a lumber and confusion seemingly among us , let us stay till the day of judgement , and then wee shall see infinite wisedome in sitting all this for his owne glory , and for the good of his people . object . but if there be a god , why heares hee not his peoples prayers ? why doth hee forget them when they have most need of him ? i answer ; noah's dove returnes not presently with an olive-branch of peace in his mouth . prayers sometime that speed well , returne not presently , for want of company enough to fetch away that abundance of mercy which god hath to give . the lord ever gives them their asking in mony or mony-worth , in the same thing or a better . the lord ever gives his importunate beggers their desires , either in pence by little and little , or by pounds ; long he is many times before hee gives , but payeth them well for their waiting . this is a use of reproo●e to all atheists either in opinion or practice . first , in opinion ; such as either conclude , or suspect there is no god. oh blasphemous thought ! are there any such men ? men ! nay beasts , nay devils , nay worse than devils , for they beleeve and tremble . yet the foole hath said in his heart , there is no god , psal. . . men that have little heads , little knowledge , without hearts , as scholars sometimes of weak brains , seeing how things come by second causes , though they might beleeve their bookes , yet cannot raise their dull thoughts to the beholding of a first cause . great politicians are like children alwayes standing on their heads , and shaking their heeles against heaven ; these thinke religion to bee but a peece of policie , to keepe people in awe : prophane persons desiring to goe on in sinne , without any rubb or checke for sinne , blow out all the light of nature , wishing there were no god to punish , and are willing to suspect that which is not . those also that have sinned secretly , though not openly against nature , or the light of conscience : god smites men for incest , sodomy , selfe-pollution , with dismall blindnesse . those also that are notorious worldlings , that looke no higher than their barnes , no further than their shops : the world is a pearle in their eyes ; they cannot see a god. lastly , i suspect those men that never found out this thiefe , this sinne , that was bred and born with them nor saw it in their owne hearts , but there it lies still in some darke corner of their soules to cut their throates : these kind of men sometimes suspect there is no god : o this is a grievous sinne ; for if no god ; no heaven , no hell ; no martyrs , no prophets , no scriptures . christ was then an horrible lyer , and an impostor . other sinnes wrong and grieve god and wound him , but this sinne stabs the very heart of god , it strikes at the life , and is ( as much as lies in sinfull man ) the death of god : for it saith , there is no god : secondly , this reproveth atheists in practice , which say there is a god , and question it not , but in works they deny him . hee that pluckes the king from his throne , is as vile as hee that saith he is no king. these men are almost as bad as atheists in opinion . and of such dust-heapes we may finde in every corner , that in their practice deny god , men that set up other gods in gods roome , their wealth , their honour , their pleasure , their merits , their backs and bellies to be their gods : men that make bold to do that against this true god , which idolaters dare not doe against their idoll gods , and that is , continually to wrong this●god ; men that speake not for all they want by prayer , nor returne all backe againe to god by praise . a second use is , for exhortation . o labour to see and behold this god. is there a god , and wilt thou not give him a good looke ? oh , passe by all the rivers , till thou come to the spring head ; wade through all creatures , untill thou art drowned , plunged , and swallowed up with god. when thou seest the heavens , say , where is that great builder that made this ? when thou hearest of mutations of kingdomes , say , where is the lord of hosts , the great captaine of these armies ? when thou tastest sweetnes in the creature or in gods ordinances , say , where is sweetnesse it selfe , beauty it selfe ? where is the sea of these drops , the sun of these beames ? oh that men saw this god ; its heaven to behold him : thou art then in a corner of hell , that canst not , dost not see him , and yet what is lesse knowne than god. methinks when men heare there is a god about them , they should lye groveling in the dust because of his glory : if men did see him , they would speak of him ; who speakes of god ? nay men cannot speake to god ; but as beggers have learned to cant , so , many a man to pray . oh men see not god in prayer , therefore they cannot speake to god by prayer . men sin , and god frownes , ( which makes the devils to quake ; ) yet mens hearts shake not , because they see him not . vse . oh make choice of this god as thy god. what though there bee a god , if it be not thy god , what art thou the better ? downe with all thy idoll gods , and set up this god , if there be any creature that ever did thee any good , that god fet not a work for thy good , love that , think on that , as thy god. if there be any thing that can give thee any succour on thy death-bed , or when thou art departed from this world , take that to be thy god. thou mightest have beene borne in i●dea . and never have heard of this true go● , but worshipped the devill for thy god : o therefore make choyce of him alone to be thy god ; give away thy selfe wholly and for ever to him , and he will give away his whole selfe everlastingly unto thee . seeke him weeping , and thou shalt find him . binde thy selfe by the strongest oathes and bonds in covenant to be his , and hee will enter into covenant with thee , and so be thine , ier. . . the fourth use is , an use of comfort to them that forsake all for this god : thou hast not lost all for nought ; thou hast not cast away substance for shadowes , but shadowes for somewhat . proverbs . . when all comfort is gone , there is a god to comfort thee . when thou hast no rest here , there is a god to rest in : when thou art dead , hee can quicken thee ; when thou art weak , he is strong , and when friends are gone , he will bee a sure one to thee . thus much of the first part of this doctrine , or divine truth , that there is a god : now it followeth to shew you that this god is a most glorious god , and that in foure things hee is glorious . . in his essence . . in his attrieutes . . in his persons . . in his workes . . hee is glorious in his essence . now what this glory is , no man or angell hath , doth , or ever shall know ; their cockle-shell can never comprehend this sea ; he must have the wisedome of god , and so bee a god , that comprehendeth the essence of god : but though it cannot be comprehen●ed , what it is , yet it may be apprehended , that it is incomprehensible and glorious , which makes his glory to be the more admired , as wee admire the lustre of the sunne the more , in that is is so great we cannot behold it . . god is glorious in his attributes , which are those divine perfections wherby he makes himselfe knowne unto us . which attributes are not qualities in god , but natures . gods wisedome is god himselfe , and gods power is god himselfe , &c. neither are they diverse things in god , but they are divers onely in regard of our understanding , and in regard of their different effects , on different objects . god punishing the wicked is the justice of god ; god compassionating the miserable is the mercy of god. now the attributes of god , omitting curious divisions , are these . . he is a spirit , or a spirituall god , iohn . . therefore abhorres all worship and all duties performed without the influence of the spirit ; as to confesse thy sins without shame or sorrow , and to say the lords prayer without understanding , to heare the word that thou mayest onely know more , and not that thou mayest bee affected more ; oh these carkasses of holy duties are most odious sacrifices before god. . he is a living god , whereby he liveth of himselfe , and gives life to all other things . away then with thy dead heart to this principle of life to quicken thee , that his almighty power may pluck thee out of thy sepulchre , unloose thy grave-lockes that so thou mayest live . . hee is an infinite god , whereby he is without limits of being , chron. . . horrible then is the least sinne that strikes an infinite great god , and lamentable is the estate of all those with whom this god is angry : thou hast infinite goodnesse to forsake thee , and infinite power and wrath to set against thee . . hee is an eternall god , without beginning or end of being , psal. . . great therefore is the folly of those men that preferre a little short pleasure before this eternall god , that like esau sell away an everlasting inheritance for a little pottage , for a base lust and the pleasure of it . . he is an all-sufficient god , genesis . . what lacke you therefore , you that would faine have this god and the love of this god , but you are loath to take the paines to finde him , or to bee at cost to purchase him with the losse of all ? heer●s infinite , eternall , present sweetnesse , goodnesse , grace , glory and mercy to bee found in this god. why post you from mountaine to hill , why spend you your money , your thoughts , time , endeavours , on things that satisfie not ? here is thy resting place . thy cloathes may warme thee , but they cannot feede thee ; thy meate may feede thee , but cannot heale thee ; thy physicke may heale thee , but cannot maintaine thee ; thy money may maintaine thee , but cannot comfort thee when distresses of conscience and anguish of heart come upon thee ; this god is joy in sadnesse , light in darknesse , life in death , heaven in hell. here is all thine eye ever saw , thine heart ever desired , thy tongue ever asked , thy minde ever conceived . here is all light in this sunne , and all water in this sea , out of whom as out of a christall fountaine thou shalt drinke downe all the refined sweetnesse of all creatures in heaven and earth for ever and ever . all the world is now seeking and tyring out themselves for rest , here only it can be found . . he is an omnipotent god , whereby he can doe what ever he will : yeeld therefore , and stand not out in the sinfull or subtile close maintenance of any one sinne against this god so powerfull who can crush thee at his pleasure . . hee is an all-seeing god ; hee knowes what possibly can bee or may bee knowne : approve thy selfe therefore to this god only in all thy wayes . it 's no matter what men say , censure or thinke of thee . it 's no matter what thy fellow actors on this stage of the world imagine . god is the great spectator that beholds thee in every place : god is thy spye , and takes compleate notice of all the actions of thy life ; and they are in print in heaven , which that great spectator and judge will open at the great day , and ●●●de alowed in the eares of all the world. feare to sinne therefore in secret , unlesse thou canst find out some darke hole where the eye of god cannot discerne thee . mourne for thy secret neglect of holy duties , mourn for thy secret hypocrisie , whoredome , prophannesse , and with shame in thy face come before this god for pardon and mercy . admire and wonder at his patience , that having seene thee hath not damned thee . . hee is a true god ; whereby he meanes to doe as he saith . let every child of god therefore know to his comfort , that those things which hee hath not under feelings , but under a promise , shall one day be all made good : and let all wicked men know , what ever threatning god hath denounced , whatsoever arrowes are in the bow-string , will one day fly , and hit and strike deepe , and the longer the lord is a drawing , the deeper wound will gods arrow , ( that is , gods threatning ) make . . hee is an holy god : be not ashamed therefore of holinesse , which if it ascend above the common straine of honesty , the blind and mad world accounts it madnesse , if the righteous , that is , those that bee most holy bee scarcely saved , where shall the ungodly , and the sinner appeare , peter . . where ? not before saints and angels , for holinesse is their trade ; not before the face of the man christ iesus , for holinesse was his meate and drinke ; not before the face of a blessed god , for holinesse is his nature ; not in heaven , for no uncleane thing crawles there ; they shall never see god , christ , saints , angels , or heaven to their comfort , that are not holy : weare therefore that as thy crowne now , which will be thy glory in heaven , and if this bee to be vile , be more vile . . he is a just and mercifull god , just in himselfe , and so will punish all sinne : mercifull in the face of christ , and so will punish no sinne . a just god against an hard-hearted sinner , a mercifull god towards an humble sinner . god is not all mercy and no justice , nor all justice and no mercy . submit to him , his mercy embraceth thee . resist him , his justice pursues thee . when a child of god is humbled indeed , commonly hee makes god a hard-hearted cruell god , loth to helpe ; and saith , can such a sinner bee pardoned ? a wicked man that was never humbled makes god a god of clouts , one that ( howsoever he speaks heavie words , yet he is a mercifull god , and ) will not doe as he saith , and hee findes it no difficult worke to beleeve the greatest sinne may be pardoned : conceive therefore of him as you have heard . thirdly , god is glorious in his persons , which are three ; father begetting , sonne begotten , and the holy ghost the third person proceeding . here the father is called the father of glory , eph. . christ is called the lord of glory , cor. . and the spirit is called the spirit of glory , pet. . the father is glorious in his great work of election ; the son is glorious in his worke of redemption ; the holy ghost is glorious in his work of application : the father is glorious in choosing the house , the son is glorious in buying the house , the spirit is glorious in dwelling in the house , that is , the heart of a poore lost sinner . . he is glorious in his works , in his works of creation , and in his workes of providence and government : wonder therefore that he should so vouchsafe to looke upon such wormes , such dunghils , such lepers as we are , to provide , protect , to slay his sonne , to call , to strive , to waite , to give away himselfe , and all that he is worth unto us ; o feare this god when you come before him . people come before god in prayer , as before their fellowes , or as before an idoll . people tremble not at his voyce in the word . a king or monarch will bee served in state , yet how rudely , how slovenly do men goe about every holy duty . thus much of the first principall head , that there is one most glorious god. now we are to proceede to the second , viz. chap. ii. that this god made all mankind at first in a most glorious and happy estate like unto himselfe . for the opening of which assertion i have chosen this text , eccles. . . god made man righteous , which clearely demonstrates ; that god made all mankind at first in adam , in a most glorious , happy , and righteous estate ; man when he came first out of gods mint , shined most glorious . there 's a marvellous glory in all creatures , ( the servants and houshold stuffe of man , ) therfore there was a greater glory in man himselfe , the end of them . god calleth a parliament , and gathers a councell when man was to bee made ; and said , come , let us make man in our owne image ; as though all the wisedome of the trinity should be seene in the creation of man. wherein did the glory or blessednesse of man appeare ? in the impression of gods image upon him , gen. . . can there be any greater glory for a ioseph , for a subject , than to be like his prince ? what was the image of god ? the schoolmen and fathers have many curious , ( yet some necessary ) though difficult questions about this . i will omit all theirs , and tell you only what is the apostles judgement , colossians . . out of which this generall description of god s image may bee thus gathered . it is mans perfection of holinesse , resembling gods admirable holinesse , whereby onely man pl●aseth god. for , all other inferiour creatures did carry the workes and footsteps of gods power , wisedome , goodnesse , whereby all these attributes were seene . now the most perfect attributes of god , that is , his holinesse , that hee would have onely appeare in , and be made manifest by man , his best inferior creature , as a kings wisedome and bounty appeares in managing the affaires of all his kingdome ; but his royal , princely , and most eminent perfections appeare in the face and disposition of his sonne , next under him ; but more particularly this image of god appeared in these foure particulars . . in mans understanding : this was like unto gods. now gods image here chiefly consisted in this particular , viz. as god saw himselfe , and beheld his owne infinite endlesse glory and excellency ; so man was privie to gods excellency , and saw god most gloriously ; as moses , though a sinfull man , saw him face to face , much more adam , a perfect man ; god loving man could doe no lesse than reveale himselfe to man. . in his affections : the image of god chiefly appeared in two things ; first , as god seeing himselfe , loved himselfe : so adam seeing god loved this god , more than the world , more than himselfe ; as iron put into the fire seemes to bee nothing but fire : so adam being beloved of god , was turned into a lumpe of love , to love god againe . secondly , as god delighted in himselfe . so did adam delight in god , tooke sweete repose in the bo●ome of god. mee thinkes i see adam wrapt up in continuall extasies in having this god. . in his will : the image of god chiefely appeared in two things ; first , as god onely willed himselfe , as his last end : so did adam will god , as his last end , not as man doth now . secondly , as god willed nothing but good ; so did adam will nothing but good , for gods will was his . . in his life gods image did appeare thus : that even as god , if he had assumed mans nature , would have lived outwardly ; so did adam : for god would have lived according to his owne will , law , and rule : so did adam . adams body was the lanthorne through which holinesse like a lampe burning in his heart shined ; this was gods image ; by means of which ( as it is said in the description ) hee plesed god ; similitude being the ground of love : and hence god did most dearely love him , and highly honour him to be lord over all creatures ; hence no evill could hurt him ; here was no sorrow , no sicknesse , no teares , no feares , no death , no hell , nor ever should have beene if there hee had stood . objection . how was this estate ours ? answ. as christs righteousnesse is a beleevers by imputation , though hee never performed it himselfe : so adams righteousnesse and image was imputed to us and accounted ours ; for adam received our stocke or patrimony to keepe it for us , and to convey it to us . hence hee proving banquerupt , wee lost it . but we had it in his hands , as an orphant may have a great estate left him , though he never receive one pennie of it from him that was his guardian , that should have kept it for him , and conveyed it to him . here see the horrible nature of sin , that pluckes man downe by the eares from his throne , from his perfection , though never so great . adam might have pleaded for himselfe , and have said : although i have sinned , yet it is but one , and the first fault . lord , behold i am thy first borne : oh pitie my poore posterity , who are for ever undone , if thou forgivest not . yet see , one sinne weighs him downe , and all his posterity ( as wee shall heare ) into eternall ruine . hence learne , how justly god may require perfect obedience to all the law , of every man , and curse him if he cannot performe it : because man was at first made in such a glorious estate , wherein hee had power given him to please god perfectly : god may therfore require this debt of perfect obedience . now man is broke and in prison : in hell must he lie for ever , if hee cannot pay justice every farthing , because god trusted him with a stocke , which if hee had well improved , hee might have payd all . see what cause every man hath to lament his miserable estate hee is now fallen into . for beggars children to live vagrants and poore , is not so lamentable , as for a great princes children to become such . one never in favour with the prince grieves not as hee doth , that was once in favour , but now cast out . man is now rejected of god , that was beloved of god : he is now a runagate up and down the earth , that was once a prince , and lord of all the world . this is one aggravation of the damneds sorrowes ; oh the hopes , the meanes , the mercies that once i had ! can these , doe these lament for the losse of their bare hopes and common mercies ? lord , what hearts then have men that cannot , doe not , that will not lament the losse of such speciall high favours , now gone , which once they had . it is said , that those that saw the glory of the first temple , wept when they saw the glory of the second , and how inferior it was to the first . you that either have the temple of god begunne to bee repaired in you , or not begun at all , oh thinke of the temple burnt , the glory of god now vanished and lost . this speakes comfort to all gods people . if all adams posterity were perfectly righteous in him , then thou that art of the bloud royall , and in christ , art perfectly righteous in him much more , in as much as the righteousnesse of the second adam exceeds the first , so art thou more happy , more holy in the second adam , than ever the first in himselfe was ; he might lose all his righteousnesse , but the second adam cannot , hath not ; so that if christ may be damned , then thou mayest , else not . this likewise reproveth three sorts of people . i. such as are ashamed of holinesse . lord , what times are wee fallen into now . the image of god , which was once mens glory , is now their shame ; and sinne , which is mens shame , is now their glory . the world hath raised up many false reports of holy courses , calling it folly and precisenesse , pride , hypocrisie , and that whatsoever shews men may make they are as bad as the worst , if their sinnes were writ in their foreheads . hence it commeth to passe that many a man , who is almost perswaded to bee a new man and to turn over a new lease , dares not , will not , for shame of the world , enter upon religious courses . what will they think of me then ( saith he ? ) men are ashamed to refuse to drinke healths , & hence maintain them lawful . our gallants are asham'd to stay a mile behind the fashion : hence they will defend open and naked breasts and strang apparell as things comely ; o time-servers ! that have some conscience to desire to be honest and to be reputed so , yet conforme themselves to all companies ; if they heare others sweare , they are ashamed to reprove them ; they are ashamed to enter the lists of holy discourse in bad company , and they will pretend discretion , and wee must not cast pearles before swine ; but the bottome of the businesse is , they are ashamed to bee holy . o fearefull ! is it a shame to bee like god ? o sinnefull wret●hes . it 's a credit to be any thing but religious , and with many religion is a shame . i wonder with what face thou darest pray , or with what looke thou wilt behold the lord of glory at the last day , who art ashamed of him now , that will be admired of all men , angels and devils then ? dost thou looke for wages from christ , that art ashamed to own christ , or to weare his livery ? . it reproves them that hate holinesse , which is more than to bee ashamed of it . . it reproves them that content themselves with a certaine measure of holinesse . perfect holinesse was adams image whereby he pleased god , and shall a little holinesse content thee ? now there are these three sorts of them . . the formalist , who contents himselfe with some holinesse , as much as will credit him . the forme and name of religion is honos , honour sometimes ; but the power and practice of it , is onus , a burden : hence men take up the first , and shake off the second . and indeed the greatest part take up this course , if they have no goodnesse , they should bee the shame , scorne , and table-talke of the times ; therefore every man will for his honours sake , have his forme . now this forme is according to the mould wherein hee is cast : if his acquaintance bee but civill , hee will be like them ; if they be more exact , as to pray , reade , conferre , he will not stay one inch behinde them . if to bee better than his companions , to beare the bell before them will credit him , hee will be so what ever it cost him ; but yet he never will be so exact in his course as to bee hated for it , unlesse hee perceives the hatred hee contracts from some men shall be recompenced with the more love and credit by other men . he disguiseth himselfe according to the places , or company hee comes into . king ioash was a good man so long as iehoiada the priest lived . if a little religion will serve to credit men , that shall serve for that time , if more in another place , you shal then have them commending good men , good sermons , good bookes , and drop forth . or . good sentences ; what will they think of him then ? they cover themselves over with these fig-leaves of common honesty to cover their nakednesse ; they baite all their courses over with honesty , that they may catch , for they fish only for credit . one may trap these people thus : follow them in their private houses , there is worldlinesse , passion , loosenes , and to their private chambers , there they ordinarily neglect or shuffle over duties to their private vaine thoughts . in this tyring house you shall then see these stage players , their shop-windowes are shut , here no honesty is to be seene scarce , because their gaine , their respect comes not in at this door where none beholds them : let either minister or any faithfull friend search , try , discover , accuse and condemne these men , as rotten ( though gilded ) posts , as unsound , hollow-hearted wretches , their hearts will swell like toads , and hisse like snakes , and bark like dogs against thē that thus censure them , because they rob them of their god they served , their gaine is gone . . the guilty selfe condemned sinner , that goes further than the formalist , and contents himselfe with so much holinesse as will quit him , and hence all the heathen have had some religion , because they had some conscience to trouble them● this man , if he hath lived in foule sinnes , and beginnes to be wrackt and troubled for them , he will then confesse and forsake those roaring sinnes ; but how ? as a dogge doth his meate , not because he hates his carrion , but because he feares the cudgell ; he performes holy duties , not because he will use them , but because hee must use them , there is no quiet else . if conscience be still , he omits duties : if conscience cry and stirre , he falls to duties ; and so hath his good moode as conscience hath his sits . they boast and crow over hypocrites , because the holinesse they have is not a bare shew ; no , but it is to stop thy conscience , and only to quiet the clamors of that . thou dost bribe , and so quiet ( the bailiffe , ) thy conscience , by thy praying , hearing , and sorrowing , but god thy judge hath heavie things to lay to thy charge , before whom thou shalt shortly with dread appeare . . the pinching devont hypocrite , that being pursued with the feare of hell , goes further , and labours for just so much holinesse as will save him onely , and carry him to heaven at last . hence the young man in the gospell came with that great question to christ , which many unsound hearts come with to ministers now , what he should doe to inherit eternall life . these people set up such a man in their thoughts to bee a very honest man , and one doubtlesse that shall be saved , and hence they will take him to bee their copy and sampler , and labour to doe as he doth , and to live just as hee lives , and to hold opinions as he holds , and so hope to be saved . they will aske very inquisitively what is the least measure of grace , and the least graine of faith , and the best sermons are not such as humble them most , but such as slatter them , best ; wherein they may heare how well good desires are accepted of by god ; which if they heare to be of that vertue to save them , god shall bee served only with good desires , and the devill in deed all their life time . thus they pinch god ; they labour not after so much holinesse as will honour christ , but after just so much as will beare their charges to heaven , and save themselves . for this is one of the greatest differences betwixt a child of god and an hypocrite . in their obedience , the one takes up duties out of love to christ , to have him , and hence he mournes daily , because christ is no greater gainer by him : the other o it of love to himselfe , meerely to save his owne soule ; and hence he mournes for his sins , because they may damne him ; remember that place therefore , cor. . ult . lastly , labour to get this image of god ren●wed againe . honest men will labour to pay their debts ; this is gods debt . how doe men labour to be in the fashion ; better to bee out of the world , then out of the fashion . to be like god is heavens fashion , angels fashion , and it will bee in fashion one day , when the lord iesus shall appeare . then if thou hast the superscription and image of the devill , and not the image of god upon thee , god and christ will never own thee at that day . labour therefore to have gods image restored againe , and satans washt out , seeke not , as many do , to purchase such and such a grace first : but. . labour to mortifie and subdue that sinne , which is opposite in thine heart to that grace . first , put off the old man , and then put on the new , eph. . . labour , for a melting tender heart for the least sin . gold is then only fit to receive the impression , when it is tender and is melted ; when thine heart is heated therefore at a sermon , cry out , lord now strike , now imprint thine image upon me . . labour to see the lord iesus in his glory . for as wicked men looking upon the evill example of great ones in the world , that will beare them out , grow like them in villany : so the very beholding the glorious grace in christ , this great lord of glory , transformeth men into his image , cor. . , . as the glasse set full against the sunne receives not onely the beames , as all other darke bodies doe , but the image of the sunne : so the understanding with open face beholding christ , is turned into the image and likenesse of christ. men now adayes looke only to the best mens lives , and see how they walk , and rest here ; ô looke higher to this blessed face of god in christ , as thine owne ; as the application of the seale to the waxe imprints the image , so to view the grace of christ , as all thine , imprints the same image strongly on the soule . i come now to the third principall head , in order , which i shall insist upon , out of rom. . . all have sinned , and are deprived of the glory of god. whence observe . chap. iii. that all mankind is fallen by sin , from that glorious estate he was made in , into a most wofull and miserable condition ; the devill abusing the serpent , and man abusing his owne free-will , overthrew adam , and in him all his posterity by sin , gen. . , , , &c. now mans misery appeares in these two things . . his misery in regard of sinne . . his misery in regard of the consequents of sinne . . his misery in regard of sinne , appeares in these particulars . . every man living is borne guilty of adams sin . now the justice and equity of god in laying this sin to every mans charge , though none of adams posterity personally committed it , appeares thus . first , if adam standing , all mankind had stood ; then it is equall that he falling , all his posterity should fall . all our estates were ventured in this ship : therefore , if we should have been partakers of his gaines , if he had continued safe , its sit we should be partakers of his losse too . but secondly , we were all in adam , as a whole countrey in a parliament-man , the whole countrey doth what he doth ; and although wee made no particular choyce of adam to stand for us , yet the lord made it for us ; who being goodnesse it selfe , beares more good will to man , than he can or could beare to himselfe ; and being wisdome it selfe , made the wisest choice , and took the wisest course for the good of man ; for this made most for mens safety and quiet ; for if he had stood , all feare of loosing our happy estate had vanish'd ; whereas , if every man had beene left to stand or fall for himselfe , a man would ever have beene in feare of falling . and again , this was the sure way to have all mens estates preserved ; for having the charge of the estates of all men , that ever should be in the world , hee was the more pressed to looke the more about him , and so to bee more watchfull , that he be not robbed , and so undoe and procure the curses of so many thousands against him . adam was the head of mankind , and all mankind naturally are members of that head : and if the head invent and plot treason , and the head practise treason against the king or state , the whole body i● found guilty , and the whole body must needs suffer . adam was the poysoned roote and cisterne of all mankind , now the branches and streames being in the root and spring originally , they therefore are tainted with the same poysonous principles . if these things satisfie not , god hath a day comming wherein he will reveale his owne righteous proceedings before men and angels , rom. . . oh that men would consider this sinne , and that the consideration of it could humble peoples hearts . if any mourne for sinne , it is for the most part for other foule actuall sinnes , few for this sinne , that first made the breach and began the controversie betwixt god and man. next unto the sinne against the holy ghost , and contempt of the gospell , this is the greatest sinne that cryeth lowdest in gods eares for vengeance day and night against a world of men . for now mens sinnes are against god in their base and low estates ; but this sinne was committed against iehovah , when man was at the top of his preferment . rebellion of a traytor on a dunghill is not so great as of a favorite in the court. little sinnes against light are made horrible : no sinne by any man committed was ever against so much light as adam had . this sin was the first that ever displeased god. drunkennesse deprives god of the glory of sobriety ; whoring of chastity , but this sinne darkens the very sunne , defaces all the image of god , the glory of man , and the glory of god in man ; this is the first sin that ever did thee a mischiefe . this sinne like a great captaine hath gathered together all those troops and swarmes of sins that now take hold upon thee . thanke this sinne for an hard heart , thou so much complainest of : thank this sinne for that hellish darkenesse that overspreads thee . this hath raised satan , death , judgement , hell and heaven against thee . o consider those fearefull sinnes that are packt up in this one evill . . fearefull apostacie from god like a devill . . horrible rebellion against god in joyning sides with the devill , and taking gods greatest enemies part against god. . wofull unbeliefe in suspecting gods threats to be true . . fearefull blasphemy in conceiving the devill , ( gods enemy and mans murderer ) to be more true in his temptations , then god in his threatning . . horrible pride in thinking to make this sin of eating the forbidden fruit to bee a step and a stayre to rise higher , and to be like god himselfe . . fearefull contempt of god , making bold to rush upon the sword of the threatning secretly , not fearing the plague denounced . . horrible unthankfulnesse , when god had given him all but one tree , and yet he must be singring that too . . horrible theft , in taking that which was none of his owne . . horrible idolatry ; in doting upon , and loving the creature more than god , the creator , who is blessed for ever . you therefore that now say , no man can say blacke is your eye , you have lived civilly all your dayes , looke upon this one grievous sin , take a full view of it , which thou hast never shed one teare for as yet , and see thy misery by it , and wonder at gods patience . he hath spared thee who wast borne branded with it , and hast lived guilty of it , and must perish for ever for it , if the lord from heaven pity thee not . but here is not all , consider secondly , every man is borne stark dead in sinne , ephes. . . he is borne empty of every inward principle of life , voyde of all graces , and hath no more good in him ( whatsoever hee thinkes , ) then a dead carrion hath . and hence he is under the power of sin , as a dead man is under the power of death , and cannot performe any act of life : their bodies are living coffins to carry a dead soule up and downe in . 't is true ( i confesse ) many wicked men do many good actions , as praying , hearing , almesdeeds , but it is not from any inward principle of life : externall motives like plummets on a dead ( yet artificiall ) clock , set them a running . iehu was zealous , but it was only for a kingdome : the pharisees gave alms only ●o be seene of men . if one write a will with a dead mans hand deceased , that will can hold no law , it was not his will , because it was not writ by him , by any inward principle of life of his own . pride makes a man preach , pride makes a man heare , and pray sometimes . selfe-love stirs up strang desires in men , so that wee may say , this is none of gods act by his grace in the soule , but pride and selfe-love . bring a dead man to the fire , and chase him , and rubbe him , you may produce some heate by this externall working upon him : but take him from the fire againe , and he is soone cold : so many a man that lives under a sound minister , under the lashes and knockes of a chiding , striving conscience , he hath some heate in him , some affections , some feares , some desires , some sorrowes stirred , yet take him from the minister , and his chasing conscience , and he grows cold again presently , because he wants an inward principle of life . which point might make us to take up a bitter lamentation for every naturall man. it is said , exod. . . that there was a great cry in egypt , for there was not an house wherein there was not one found dead . oh lord , in some townes and families what a world of these are there ? dead husband , dead wife , dead servants , dead children , walking up and downe with their sinnes ( as fame saith some men doe after death ) with their grave-cloathes about them , and god onely knowes whether ever they shall live againe or not . how doe men lament the losse of their dead friends ! o thou hast a precious soul in thy bosome stark dead , therefore lament thine estate , and consider it seriously . first , a dead man cannot stir , nor offer to stir . a wicked man cannot speake one good word , or do any good action , if heaven it selfe did lye at stake for doing of it , nor offer to shake off his sins , nor thinke one good thought . indeed he may speak and think of good things , but he cannot have good speeches , nor good thoughts ; as an holy man may thinke of evill things , as of the sinnes of the times , yet the thought of those evill things is good , not evill , so , è contra . secondly , a dead man feares no dangers , though never so great , though never so neare . let ministers bring a naturall man tidings of the approach of the devouring plagues of god denounced , he feares them not . thirdly , a dead man cannot bee drawne to accept of the best offers . let christ come out of heaven and fall about the necke of a naturall man , and with tears in his eyes beseech him to take his blood himselfe , his kingdome , and leave his sinnes , hee cannot receive this offer . fourthly , a dead man is starke blinde and can see nothing , and starke deafe and heares nothing , hee cannot taste any thing : so a naturall man is starke blind , he sees no god , no christ , no wrath of the almighty , no glory of heaven . he heares the voyce of a man , but he heares not the voyce of god in a sermon ; hee savoureth not the things of gods spirit . fifthly , a dead man is senselesse , and seeles nothing : so , cast mountaines of sinne upon a wicked man , he feeles no hurt , untill the flames of hell break out upon him . sixtly , a dead man is a speechlesse man , he cannot speake unlesse it be like a parret . seventhly , he is a breathlesse man ; a naturall man may say a prayer , or devise a prayer out of his memory and wit , or hee may have a few short-winded wishes ; but to powre out his soule in prayer , in the bosome of god , with groanes unutterable he cannot . i wonder not to see so many families without family prayer ; why ? they are dead men , and lie rotting in their sinnes . eightly . a dead man hath lost all beautie : so a meere naturall man hath lost all glorie : hee is an ugly creature in the sight of god , good men and angels , and shall one day be an abhorring to all flesh . ninthly . a dead man hath his wormes gnawing him . so naturall men have the worme of conscience breeding now , which will be gnawing them shortly . lastly . dead men want nothing but casting into the grave . so there wants nothing but casting into hell for a naturall man. so that as abraham loved sarah well while living , yet when shee was dead ; he seekes fora burying place for her to carry her out of his sight : so god may let some fearefull judgement loose , and say to it , take this dead soule out of my sight , &c. it was a wonder that lazarus , though lying but foure dayes in the grave , should live againe : o wonder thou , that ever god should let thee live , that hast beene rotting in thy sin . . perhaps . years together . iii. every naturall man and woman is borne full of all sin , rom. . . as full as a toade is full of poison , as full as ever his skin can hold ; minde , will , eyes , mouth , every limbe of his body , end every piece of his soul is full of sin ; their hearts are bundles of sin : hence salomon saith , foolishnesse is bound up in the heart of a child ; whole treasures of sinne , an evill man ( saith christ ) out of the evill treasure of his heart , bringeth forth evill things ; nay raging seas of sinne , isaiah . nay worlds of sinne . the tongue is a world of mischiese ; what is the heart then ? for out of the aboundance of the heart the tongue speaketh : so that looke about thee and see , what ever sinne is broached and runnes out of any mans heart into his life through the whole world , all those sinnes are in thine heart ; thy minde is a nest of all the soule opinions , berisies , that ever were vented by any man ; thy heart is a stinking sink-hole of all atheisme , sodomy , blasphemy , murther , whoredome , adultery , witchcrast , buggery ; so that if thou hast any good thing in thee , it is but as a drop of rosewater in a bowle of poison , where fallen , it is all corrupted . it is true , thou feelest not all these things stirring in thee , at one time , no more than hazael thought he was or should be such a blood sucker , when he asked the prophe● elishab if he were a dog ; but they are in thee like a nest of snakes in an old hedge . although they break not out into thy life , they lie lurking in thy heart , they are there as a filthy puddle in a barrell , which runs not our , because thou happly wantest the temptation or occasion to broach and tappe thine heart , or because of gods restraining grace by feare and sham , educaeion , good company , thou art restrained and builded up : and therfore when one came to comfort that famous picture , patterne and monument of gods justice by seven yeares horrour and grievous distresse of conscience : when one told him hee never had committeed such sins as manasses , and therefore hee was not the greatest sinner isince the creation , as he conceived ; hee replyed that hee should have beene worse than ever manasses was if he had lived in his time , and been on his throne . master bradford would never looke upon any ones lewd life with one eye , bnt he would presently re●urne within his owne breast with the other eye , and say , in this my vile heart remaines that sinne , which without gods speciall grace i should have committed as well as ●ee . o mee thinkes this might pull downe mens proud conceits of themselves , especially such as beare up and comfort themselves in their smooth , honest , civil life ; such as through education have beene washed from all soule sinnes , they were never tainted with whoredome , swearing , drunkennes , or prophanenesse ; and here they think themselves so safe , that god cannot finde in his heart to have a thought of damming them . oh consider of this point , which may make thee pull thine haire from thine head , and turn thy cloaths to sackloth , and run up and down with amazement and palenes in thy face , and horrour in thy conscience , and teares in thine eyes . what though thy life bee smooth , what though thy outside , thy sepulcher be painted ? oh thou art full of rottennes of sin within . guilty not before men as the sinnes of thy life make thee , but before god , of all the sinnes that swarme and roar in the whole world at this day , for god lookes to the heart ; guilty thou art therfore of heart-whordom , heart-sodomy , heart-blasphemy , heart-drunkennes , heart-buggery , heart oppression , heart-idolatry ; and these are the sinnes that terribly provoke the wrath of almighty god against thee , isay . . for the iniquitie of his covetousnesse ( saith our translation , ) i smote him , but the hebrew renders it better , the iniquitie of his conscience ( which is the sin of the heart and nature , ) i smote him . as a king is angry and musters up his army against rebels , not only which brings his souldiers out to fight , but who keepes souldiers in their trenches ready for to fight . these sins of thine heart are al ready arm'd to fight against god at the watchword or alarum of any temptation . nay i dare affirme , and will prove it , that these sinnes provoke god to anger , and are as bad , if not worse , than the sinnes of thy life . for . the sin of thine heart or nature , it s the cause , the wombe that conteines , breeds , brings forth , suckles all the bitter , all the troope of sins that are in the life , and therefore giving life and being to all other , it s the greatest sin . . sinne is more abundantly in the heart than in the life . an actuall sinne is but a little breach made by the sea of sinne in thine heart , where all sinne , all poison is met and mingled together . every actuall sinne is but as a shred broken off from the great botrome of sinne in the heart , and hence christ saith , out of the aboundance of the heart the mouth speaketh , and out of the evill treasure of the heart wee bring forth evill things . a mans spending mony ( i meane sinne in the life ) is nothing to his treasure of sin in the heart . sinne is continually in the heart . actuall sinnes of the life flie out like sparkes and vanish , but this brand is alwaies glowing within : the toade spits poison sometimes , but it retaines and keepes a poysonfull nature alwayes . hence the apostle calls it , sinne that dwells in mee , that is , which alwaies lies and remaines in mee . so that in regard of the sins of thy heart thou doest rend in peeces and breake , all the lawes of god. at one clap , . every moment of thy life . oh! mee thinkes the thought of this might rend an heart of rocke in peeces , to thinke i am alwayes grieving god , at all times , whatsoever i do . . actuall sinnes are onely in the life and outward porch ; sinnes of the heart are within the inward house . one enemy within the city is worse than many without ; a traytor on the throne is worse than a traitor in the open field . the heart is christs throne . a swine in the best roome is worse than in the outward house . more i might say , but thus you see , sinnes of the life are not so bad , nor provoke gods wrath so siercely against thee , as the sinnes of thine heart . mourne therefore not so much , that thou hast not beene so bad as others are , but look upon thy blacke feete , looke within thine owne heart , and lament that in regard of the sins there thou art as bad as any ; mourn not so much meerly that thou hast sinned , as that thou hast a nature so sinfull , that it is thy nature to be proud , and thy nature to be vain and deceitfull , and loath , not only thy sins but thy selfe for sin , being brimfull of unrighteousnesse . but here is not all , consider fourthly . . that what ever a naturall man doth is sinne ; as the inside is full , so the outside is nothing else but sinne , at least in the sight of an holy god , though not in the sight of blind sinfull men ; indeed hee may doe many things , which for the matter of them are good , as he may give almes , pray , fast , come to church , but as they come from him they are sinne , as a man may speak good words , but we cannot endure to heare him speake because of his stinking breath which de●iles them : some actions indeed from their generall nature are indifferent , for all indifferences lye in generals ; but every deliberate action considered in individuo , with all its circumstances , as time , place , motive , end , is either morally good , or morally evill , as may be proved easily ; morally good in good men , morally evill in unregenerate and bad men : for let us see particular actions of wicked men . . all their thoughts are only evill , and that continually , gen. . . . all their words are sinnes , psal , . . their mouthes are open s●pulchers which smell filthy when they bee opened . . all their civill actions are sin , as their eating , drinking , buying , selling , sleeping and ploughing , prov. . . . all their religious actions are sins , as comming to church . praying . pr● . . , , . . fasting and mourning roare and cry out of thy self till dooms day , they are sins , isa. . . all their most zealous actions are sinnes , as iehu who killed all baals priests ; because his action was outwardly and materially good , therefore god rewarded him with temporall favours ; but because hee had a hawkes eye to get and settle a kingdome to himselfe by this meanes , and so was theologically evill , therefore god threatens to bee revenged upon him . . king. . . their wisedome is sinne . oh , men are often commended for their wisedome , wit , and parts , yet those wits , and that wisedome of theirs is sinne , rom. . the wisedome of the flesh is enmity against god. thus , all they have or doe are sins ; for , how can hee doe any good action whose person is filthy ? a corrupt tree cannot bring forth good fruit ; thou art out of christ , therefore all thy good things , all thy kindnesses done unto the lord & for the lord , as thou thinkest , are most odious to him . let a woman seeke to give all the content to her husband that may be , not out of any love to him , but only out of love to another man , he abhorres all that shee doth . every wicked man wants an inward principle of love to god and christ , and therefore , though hee ●eekes to honour god never so much , all that hee doth , being done out of love to himselfe , god abhorres all that hee performes all the good things a wicked man doth , are for himselfe , either for selfe-credit , or selfe-ease , or selfe-contentment , or selfe-safety : hee sleepes , prayes , heares , speakes , professeth for himselfe alone ; hence , acting alwayes for himselfe , hee committeth the highest degree of idolatry , hee pluckes god out of his throne , and makes himselfe a god , because hee makes himselfe his last end in every action ; for a man puts himselfe in the roome of god aswell by making himselfe his finis uttimus as if he should make himself primum principium . sin is a forsaking or departing from god. now every naturall man remaining alwayes in a state of separation from god , because hee alwayes wants the bond of union which is faith , is alwaies sinning , gods curse lyes upon him , therefore hee brings out nothing but briers and thornes . object . but thou wilt say , if our praying and hearing bee sinne , why should we doe these duties ? wee must not sinne . answer , . good duties are good in themselves , although comming from thy vile heart they are sinnes . . it is lesse sinne to doe them , than to omit them ; therefore it thou wilt go to hell , goe in the fairest path thou canst in thither . . venture and try , it may be god may heare , not for thy prayers sake , but for his names sake . the unjust iudge holpe the poore widow , not because hee loved her or her suite , but because of her importunitie ; and so be sure thou shalt have nothing if thou doest not seeke : what though thou beest a dog , yet thou art alive , and art for the present under the table . catch not at christ , snatch not at his bread , but waite till god give thee him ; it may be thou maiest have him one day . oh wonder then at gods patience , that thou livest one day longer , who hast all thy lifetime like a filthy toade spet thy venome in the face of god , that hee hath never beene quiet for thee : oh looke upon that black bill that will one day be put in against thee , at the great day of account , where thou must answer with flames of fire about thine eares , not only for thy drunkennesse , thy bloody oathes , and whoring , but for all the actions of thy short life , and just so many actions so many fins . thou hast painted thy face over now with good dueties , and good desires ; and a little honesty amongst some men , is of that worth and raritie , that they thinke god is beholding to them , if hee can get any good action from them . but when thy painted face shall be brought before the fire of gods wrath , then thy vilenesse shall appeare before men and angels . oh know it , that as thou doest nothing else but sinne , so god heapes up wrath against the dreadfull day of wrath . thus much for mans misery in regard of sinne . now followeth his misery in regard of the consequents or miseries that follow upon sinne . and these are , . present . . future . first , mans present miseries , that already lie on him for sinne , are these seven , that is ; first , god is his dreadfull enemy , psal. . . quest. how may one know another to be his enemy ? ans. . by their lookes . . by their threats . . by their blowes . so god , . hides his face from every naturall man , and will not looke upon him , isay . . . god threatens , nay curseth every naturall man , gal. . . . god gives them heavie bloudie lashes on their soules and bodies . never tell me therefore , that god blesseth thee in thine outward estate ; no greater signe of gods wrath , then for the lord to give thee thy swinge , as a father never lookes after a desperate sonne , but lets him run where he pleases . and if god be thine enemy , then every creature is so too , both in heaven and earth . secondly , god hath forsaken them , and they have lost god , ephes. . . it 's said , that in the grievous famine of samaria , doves dung was sold at a large price , because they wanted bread . oh! men live and pine away without god , without bread , and therefore the dung of worldly contentments are efteemed so much of . thou hast lost the sight of god , and the favour of god , and the speciall protection of god , and the government of god. caines punishment lyes upon thee in thy naturall estate , thou art a runagate from the face of god , and from his face thou art hid . many have growne madde to see their houses burnt , and all their goods lost . oh , but god the greatest good is lost : this losse made saul cry out in distresse of conscience , . sam. . . the philistians make warre against me , and god is departed from me ; the losse of the sweetnesse of whose presence , for a little while onely , made the lord jesus himselfe cry out , my god , my god , why hast thou forsaken me ? whereas thou hast lost god all thy life time . oh , thou hast an heart of brasse that canst not mourne for his absence so long . the damned in hell have lost god , and know it , and so the plague of desperate horrour lyeth upon them ; thou hast lost god here , but knowest it not , and the plague of an hard heart lyeth upon thee , that thou canst not mourne for this losse . thirdly , they are condemned men , cōdemned in the court of gods justice , by the law which cryes treason , treason , against the most high god , & condemned by justice & merey by the gospel , which cryes murder murder against the sonne of god , iohn . . so that every naturall man is damned in heaven , and damned on earth . god is thy all●seeing terrible iudge : conscience is thine accuser ; an heavie witnesse : his word is thy iayle : thy lusts are thy fetters : in this bible is pronounced and writ thy doome , thy sentence : death is thy hangman , and that fire that shall never goe out , thy torment : the lord hath in his infinite patience reprived thee for a time ; o take heed and get a pardon before the day of execution come . fourthly , being condemned take him iaylor , he is a bondslave to satan , eph. . . for his servants yee are whom ye obey , saith christ. now every naturall man doth the devills●drudgery , and carries the devillspack , and howsoever he saith he defyeth the devill , yet he sinnes , and so doth his worke . satan hath overcome and conquered all men in adam , and therefore , under his bondage and dominion . and though he cannot compell a man to sin against his will , yet he hath , power . first , to present and allure a mans heart by a sinfull temptation . secondly , to follow him with it , if at first he be something shie of it . thirdly , to disquiet and wrack him if he will not yeeld , as might be made to appeare in many instances . fourthly , besides he knowes mens humours , as poore wandering beggerly gentlemen doe their friends , in necessitie ( yet in seeming courtesie ) he visits and applyes himselfe unto them ; and so gaines them as his owne . oh he is in a fearefull slavery who is under satans dominion , who is ; . a secret enemy to thee . . a deceitfull enemy to thee , that will make a man beleeve ( as he did evah ) even in her integrity , that he is in a faire way , yet most miserable . . he is a cruell enemy or lord over them that be his slaves , cor. . . he gaggs them , so that they cannot speake , as that man that had a dumbe devill , neither for god , nor to god in prayer ; he starves them , so as no sermon shall ever doe them good ; hee robs them of all they get in gods ordinances , within three houres after the market , the sermon is ended . . he is a strong enemy , luk. . . so that if all the devills in hell are able to keepe men from comming out of their sinnes , he will : so strong an enemy , that he keepes men from so much as sighing or groaning under their burthens and bondage , luke . . when the strong man keepes the palace , his goods are in peace . fiftly , he is cast into utter darknesse , as cruell jaylors put their prisoners into the worst dungeons ; so sathan doth naturall men , cor. . , . they see no god , no christ , they see not the happinesse of the saints in light , they see not these dreadfull torments that should now in this day of grace awaken them and humble them . oh those by paths which thousands wander from god in , they have no lamp to their feet to shew them where they erre . thou that art in thy naturall estate art borne blind , and the devill hath blinded thine eyes more by sin , and god in justice hath blinded them worse for sinne , so that thou art in a corner of hell , because thou art in utter darknesse , where thou hast not a glimpse of any saving truth . sixtly , they are bound hand and foote in this estate , and cannot come out . rom. , . cor. . . for all kind of sinnes like chaines have bound every part and faculty of man , so that he is sure for stirring ; and those are very strong in him , they being as deare as his members , nay his life , col. . . so that when a man begins to forsake his vile courses , and purposeth to become a new man , devils fetch him back , world enticeth him , and locketh him up , and flesh saith , oh , it is too strict a course , and then farewell merry dayes , and good fellowship . oh thou mayest wish and desire to come out sometime , but canst not put strength to thy desire , nor indure to doe it . thou mayest hang downe thy head like a bulrush for sin , but thou canst not repent of sinne , thou mayst presume , but thou canst not beleeve , thou mayest come halfe way and forsake some sinnes , not all sinnes , thou mayest come and knocke at heaven gate as the foolish virgins did , but not enter in and passe through the gate ; thou mayest see the land of canaan , and take much paines to goe into canaan , and thou mayst taste of the bunches of grapes of that good land , but never enter into canaan , into heaven , but thou lyest bound hand and foot in this woefull estate , and here thou must lye & rot like a dead carkasse in his grave , untill the lord come and rowle away the stone , and bid thee come out and live . lastly , they are ready every moment to drop into hell . god is a consuming fire against thee , and there is but one paper wall of thy body betweene thy soule and eternall flames . how soone may god stop thy breath , there is nothing but that betweene thee and hell ; if that were gone , then farewell all . thou art condemned , and the mufflter is before thine eyes , god knowes how soone the ladder may be turned , thou hangest but by one rotten● twined thread of thy life over the flames of hell every houre . thus much of mans present miseries . now followeth his future miseries , which are to come upon him hereafter . they must die , either by a suddaine , sullen or desperate death , psal. . . which though it is to a childe of god a sweet sleepe , yet to the wicked it is a fearefull curse proceeding from gods wrath , whence like a lyon he teares body and soule asunder , death commeth hissing upon them like a fiery dragon with the sting of vengeance in the mouth of it , it puts a period to all their worldly contentments , which then they must forsake , and carry nothing away with them , but a rotten winding sheet . it 's the beginning of all their woe , it 's the captaine that first strikes the stroke , and then armies of endlesse woes follow after , revel . . . oh thou hadst better be a toade , or a dogge then a man , for ther 's an end of their troubles , when they are dead and gone , they fall now as men from a sleepe , they know not where they shall goe ; now repentance is too late , especially if thou hast lived under meanes before , it 's either a cold repentance , when the body is weake and the heart sicke , or an hypocriticall repentance , onely for feare of hell , and therefore thou sayest , lord jesus receive my soule . nay commonly then mens hearts are most hard , and therefore men dye like lambes , and cry not out ; then it 's hard plucking thy soule from the devils hands , to whom thou hast given it all thy life by sinne , and if thou dost get it back , dost thou thinke that god will take the devils leavings ? now thy day is past , and darknesse begins to over-spread thy soule ; now flocks of devils come into thy chamber , waiting for thy soul , to flye upon it as a mastive dog when the doore is opened . and this is the reason why most men dye quietly that lived wickedly , because satan then hath them as his own prey , like pirats that let a ship passe by , that is empty of goods , they shout cōmonly at them that are richly loaden . the christians in some parts of the primitive church tooke the sacrament every day , because they did looke to die every day . but these times where in we live , are so poysoned and glutted with their ease , that it is a rare thing to see the man that lookes death stedfastly in the face one houre together , but death will lay a bitter stroake on these one day . ii. after death they appeare before the lord to judgement , heb. . . their bodies indeed rot in their graves , but their soules returne before the lord to judgement , eccles. . . the generall judgement is at the end of the world , when both body and soule appeares before god and all the world to an account . but there is a particular judgement that every man meets with after this life , immediately at the end of his life , where the soule is condemned onely before the lord. you may perceive what this particular judgement is , thus , by these . conclusions . . that every man should dye the first day he was borne , is cleare ; for the wages of sinne is death ; in justice therefore it should be paid a sinfull creature as soone as he is borne . . that it should be thus with wicked men , but that christ begs their lives for a season , tim. . he is the saviour of all men , that is , not a saviour of eternall preservation out of hell , but a saviour of temporall reservation from dropping into hell. . that this space of time thus begged by christ , is that season wherein onely a man can make his peace with a displeased god , cor. . . . that if men doe not thus within this cut of time , when death hath dispatched them , judgement onely remaines for them ; that is , when their doome is read , their date of repentance is out , then their sentence of everlasting death is passed upon them , that never can be recalled againe . and this is judgement after death . hee that judgeth himselfe ( saith the apostle , cor. . . ) shall not be judged of the lord. now wicked men will not judge and condemne themselves in this life , therefore at the end of it , god will judge them . all naturall men are lost in this life , but they may be found and recovered againe ; but a mans losse by death is irr●coverable , because there is no meanes after death to restore them , there is no friend to perswade , no minister to preach , by which faith is wrought , and men get christ ; there is no power of returning or repenting then , for night is come and the day is past : againe , the punishment is so heavy , that they can onely beare wrath , so that all their thoughts and affections are taken up with the burden . and therefore dives cryes out , i am tormented . oh that the consideration of this point might a waken every secure sinner . what will become of thine immortall soule when thou art dead ? thou sayest , i know not , i hope well . i tell thee therefore that which may send thee mourning to thy house , and quaking to thy grave , if thou dyest in this estate , thou shalt not dye like a dogge , nor yet like a toad ; but after death comes judgement ; then farewell friends , when dying ; and farewell god for ever when thou art dead . now the lord open your eyes to see the terrours of this particular judgment ; which if you could see , unlesse you were mad , it would make you spend whose nights and dayes in seeking to set all even with god. i will shew you briefly the manner and nature of it in these particulars . . thy soule shall be dragged out of thy body , as out of a st●●king prison , by the devill the jaylor , into some place within the bowels of the third heavens , and there thou shalt stand stript of all friends , all comfort , all creatures , before the presence of god , luk. . . as at the assizes first the jaylor brings the prisoners out . . then thy soule shall have a new light put into it , wherby it shall see the glorious presence of god , as prisoners brought with guilty eyes , looke with terrour upon the judge . now , thou seest no god abroad in the world , but then thou shalt see the almighty jeho . vah , which sight shall strike thee with that hellish terrour and dreadfull horrour , that thou shalt call to the mountaines to cover thee , ô rocks , rocks , hide me from the face of the lambe , rev. . ult . . then all the sinnes that ever thou hast or shalt commit , shall come fresh to thy minde ; as when the prisoner is come before the face of the judge , then his accusers bring in their evidence ; thy sleepy conscience then will be instead of a thousand witnesses , and every sinne then with all the circumstances of it , shall be set in order , armed with gods wrath round about thee , psal. . . as letters writ with juice of oranges cannot be read untill it be brought unto the fire , and then they appeare ; thou canst not read that bloudy bill of indiotment thy conscience hath against thee now ; but when thou shalt stand neere unto god a consuming fire , then what an heavy reckoning will app●are . it may bee thou hast left many sinnes now , and goest so farre , and profitest so much , that no christian can discerne thee , nay , thou thinkest thy selfe in a safe estate ; but yet there is one leake in thy ship that will sinke thee ; there is one secret hidden sinne in thine heart , which thou livest in , as all unsound people doe , that will damne thee . i tell thee , as soone as ever thou art dead and gone , then thou shalt see where the knot did bind thee , where thy sin was that now hath spoiled thee for ever , and then thou shalt grow mad to thinke ; ô that i never saw this sinne i loved , lived in , plotted , perfected mine owne eternall ruine by , untill now , when it is too late to amend . . then the lord shall take his everlasting farewell of thee , and make thee know it too . now god is departed from thee in this life , but he may returne in mercy to thee againe ; but then the lord departs with all his patience to wait for thee more , nor christ shall be offered thee any more , no spirit to strive with thee any more , and so shall passesentence , though haply not vocally , yet effectually upon thy soule , and say , depart thou cursed . thou shalt see indeede the glory of god that others finde , but to thy greater sorrow shalt never taste the same , luke . . . then shall god surrender up thy forsaken soule into the hands of devils , who being thy iaylors must keep thee till the great day of account ; so that as thy friends are scrambling for thy goods , and wormes for thy body , so devils shall scramble for thy soule . for as soone as ever a wicked man is dead , he is either in heaven or in hell . not in heaven , for no uncleane thing comes there : if in hell , then among devills , there shall bee thine eternall lodging , pet. . . and hence thy forlorne soule shall lie mourning for the time past now too late , amazed at the eternity of sorrow that is to come , waiting for that fearefull houre when the last trump shall blow , and then body and soule meete to beare that wrath , that fire that shall never goe out : oh therefore suspect and feare the worst of thy selfe now , thou hast seldome or never or very little troubled thine head about this matter , whether christ will save thee or not , thou hast such strong hopes and confidences already that he will ; know , that it is possible , thou mayest be deceived ; and if so , when thou shalt know thy doome after death , thou canst not get an houre more to make thy peace in with god , although thou shouldest weepe teares of blood . if either the muffler of ignorance shall be before thine eyes , like an handkercher about the face of one condemned , or if thou art pinioned with any lust , or if thou makest thine owne pardon , proclaimest ( because thou art sorry a little for thy sinnes , and resolvest never to doe the like againe ) peace to thy soule , thou art one that after death shalt appeare before the lord to judgement ; thou that art thus condemned now , dying so , shalt come to thy fearefull execution after death . there shall be a generall iudgement of soule and body at the end of the world , wherein they shall be arraigned and condemned before the great tribunall seat of iesus christ , iude , . cor. . . the heating of iudgement to come made felix to tremble ; nothing of more efficacy to awaken a secure sinner , then sad thoughts of this siery day . but thou wilt aske me how it may bee proved that there will be such a day . i answer , gods justice calls for it , this world is the stage where gods patience and bountie act their parts , and hence every man wil professe and conceive , because he feeles it , that god is mercifull ; but gods justice is questioned , men thinke god to be all mercy and no justice ; all honey and no sting ; now the wicked prosper in all their waies , are never punished , but live and die in peace , whereas the godly are daily afficted and reviled . therefore because this attribute suffers a totall eclipse almost now , there must come a day wherin it must shine out before all the world in the glory of it , rom. . . the second reason is from the glory of christ : he was accused , arraigned , condemned by men , therefore he shall be the iudge of men , iohn . . for this is an ordinary piece of gods providence towards his people , the same evill he casts them into now , he ex●lts them into the contrary good in his time . as the lord hath a purpose to make ioseph ruler over all egypt , but first he maketh him a slave . god had a meaning to make christ iudge of men , therefore first he suffers him to be judged of men . quest. but when shall this iudgement day be ? answ. though we cannot tell the day and houre particularly , yet this we are sure of , that when all the elect are called , for whose sake the world stands , isa. . . when these pillars are taken away , then woe to the world ; as when lot was taken out of sodome , then sodome was burnt . now it is not probable that this time will come as yet : for first antichrist must be consumed , and not onely the scattered visible jewes , but the whole body of the israelites must first be called , and have a glorious church here upon earth , ezech. . this glorious church scripture and reason will inforce , which when it is called , shall not be expired as soone as 't is borne , but shall continue many a yeare . quest. but how shall this iudgement be ? answer . the apostle describes it thes. . , . . christ shall breake out of the third heaven , and be seene in the aire , before any dead arise , and this shall be with an admirable shout , as when a king commeth to triumph over his subjects and enemies . . then shall the voyce of the archangell be heard : now this arch-angell is iesus christ himselfe , as the scripture expounds , being in the clouds of heaven ; hee shall with an audible heaven-shaking shout say , rise you dead and come to iudgement , even as he called to lazarus , lazarus arise . . then the trump shall blow , and even as at the giving of the law , exod. . it 's said the trumpet sounded , much more lowder shall it now sound when he comes to judge men that have broken the law. . then shall the dead arise . . the bodies of them that have dyed in the lord shall rise first , then the others that live , shall , like enoch , be translated and changed , cor. . . when thus the iudge and iustices are upon their b●nch at christs right hand on their thron●s , then shall the guilty pr●soners be brought forth , and come out of their graves like filthy toades against this terrible storme : then shall all the wicked that ever were or ever shall be , stand quaking before this glorious iudge , with the same bodyes , feete , hands , to receive their doome . oh consider of this day thou that livest in thy sinnes now , and yet art safe , there is a day comming wherein thou mayest and shalt be judged . . consider who shall be thy iudge : why , mercy , pitty , goodnesse it selfe , even iesus chr●st that many times held out his bowers of compassion towards thee . a child of god may say , yonder is my brother , friend , husband . but thou mayest say , yonder is mine enemy . he may say at that day , yonder is he that shed his blood to save me ; thou mayest say , yonder he● comes whose heart i have pierced with my sinnes , whose blood i have despised . they may say , o come lord iesus , and cover me under thy wings : but thou shalt then cry out , o rockes fall upon mee and hide mee from the face of the lambe . . consider the manner of his comming , . thes● . . he shall come in flaming fire , the heavens shall be on a flame , the ●lements shall melt like ●●alding lead upon thee : when a house is on fire at midnight in a towne , what a fearefull cry is there made ? when all the world shall cry fire , fire , & run up and down for shelter to hide themselves , but cannot finde it , but say , o now the gloomy day of blood and fire is come , here 's for my pride , here is for my oathes , and the wages for my drunkennesse , security , and neglect of duties . . in regard of the heavie accusations that shall come against thee at that day . there 's never a wicked man almost in the world , as faire a face as he carries , but he hath at some time or other committed some such secret villany , that he would be ready to hang himselfe for shame , if others did know of it ; as secret whoredome , selfe - pollution , speculative wantonnesse , men with men , women with women , as the apostle speakes rom. . why , at this day , all the world shall see and heare these privie prankes , then the books shall be opened . men will not take up a foule businesse , nor end it in private , therefore there sh●ll be a day of publique hearing ; things shall not be suddenly shuffled up , as carnall thoughts imagine , vi● . that at this day , first christ shall raise the dead , and then the separation shall be made , and then the sentence past , and then suddenly the iudgement day is done : no , no , it must take up some large quantitie of time , that all the world may see the secret sinnes of wicked men in the world , and therefore it may be made evident from all scripture and reason , that this day of christs kingly office in iudging the world , shall last happily longer than his private administration now ( wherein he is lesse glorious ) in governing the world . tremble thou time server , tremble thou hypocrite , tremble thou that livest in any secret sinne under the all-seeing eye of this iudge ; thine owne conscience indeed shall be a sufficient witnesse against thee , to discover all thy sinnes at thy particular judgement , but all the world shall openly see thine hidden close courses of darknesse , to thine ever insting sh●me at this day . . in regard of the fearfull sentence that then shall be passed upon thee ; depart thou cursed creature into everlasting fire prepared for the devill and his angels . thou shalt then cry ou● , o mercy , lord , o a little mercy : no , will the lord iesus say , i did indeed once offer it you , but you refused , therefore depart . then thou shalt plead againe , lord , if i must depart , yet blesse me before i goe : no , no , depart thou cursed . oh but , lord , if i must depart cursed , let me goe to some good place ; no , depart thou cursed into hell fire . oh lord , that 's a torment i cannot beare , but if it must be so , lord , let me come out againe quickly . no , depart thou cursed into everlasting fire . oh lord , if this be thy pleasure , that here i must abide , let mee have good company with me : no , depart thou cursed into everlasting fire prepared for the devill and his angels . this shall be thy sentence . the hearing of which may make the rocks to rent , so that , goe on in thy sinne , and prosper , despise and scoffe at gods ministers , and prosper , abhorre the power and practise of religion as a too precise course , and prosper ; yet known , there will a day come when thou shalt meet with a dreadfull iudge , a dolefull sentence . now is thy day of sinning , but god will have shortly his day of condemning . when the iudgement day is done , then the fearefull wrath of god shall be poured out and piled upon their bodies and soules , and the breath of the lord like a streame of brimstone shall kindle it , and here thou shalt lye burning , and none shall ever quench it . this is the execution of a sinner after judgement , revel . . . now this wrath of god consists in these things . . thy soule shall be banished from the face and blessed sweet presence of god and christ , and thou shalt never see the face of god more . it is said , acts . that they wept sore , because they should see pauls face no more . oh , thou shalt never see the face of god , christ , saints , and angels more . o heavie doome to famish and pine away for ever without one bit of bread to comfort thee , one smile of god to refresh thee . men that have their sores running upon them must be shut up from the presence of men sound and whole . oh , thy sinnes like plague-sores runne on thee , therefore thou must be shut out like a dogge from the presence of god , and all his people , . thes. . . . god shall set himselfe like a consuming infinite fire against thee , and tread thee under his feet , who hast by sinne trod him and his glory under foot all thy life . a man may devise exquisite torments for another , and great power , may make a little sticke to lay on heavie strokes : but great power stirred up to strike from great fury and wrath , makes the stroke deadly . i tell thee , all the wisedome of god shall then be set against thee to devise torments for thee , mich. . . there was never such wrath felt or conceived as the lord hath devised against thee that livest and dyest in thy naturall estate : hence it is called wrath to come , thes. . ult . the torment which wisedome shall devise , the almighty power of god shall inflict upon thee , so as there was never such power seene in making the world , as in holding a poore creature under the wrath , that holds up the soule in being with one hand , and beats it with the other , ever burning like fire against a creature , and yet that creature never burnt up , rom. . . thinke not this cruelty , it 's justice ; what cares god for a vile wretch whom nothing can make good while it lives . if wee have been long in hewing a block , and we can make no meet vessell of it , put it to no good use for our selves , wee cast it into the fire : god heweth thee by sermons , sicknesse , losses , and crosses , sudden death , mercies , and miseries , yet nothing makes thee better ; what should god doe with thee , but cast thee hence ? oh consider of this wrath before you feele it . i had rather have all the world burning about mine eares , than to have one blasting frowne from the blessed face of an infinite and dreadfull god. thou canst not indure the torment of a little kitchin fire on the tip of thy finger , not one halfe houre together : how wilt thou beare the fury of this infinite endlesse consuming fire in body and soule throughout all eternity ? . the never-dying worme of a guilty conscience shall torment thee , as if thou hadst swallowed downe a living poysonfull snake , which shall lie gnawing and biting thine heart for sin past , day & night . and this worm shall tormēt by shewing the cause of thy misery , that is , that thou didst never care for him that should have saved thee . by shewing thee also thy sins against the law , by shewing thee thy sloth , whereby thy happinesse is lost . then shall thy conscience gnaw to thinke , so many nights i went to bed without prayer , and so many dayes and houres i spent in feasting and foolish sporting . oh if i had spent halfe that time now mis-spent , in praying , in mourning , in meditation , yonder in heaven had i beene . by shewing thee also the means that thou once hadst to avoid this misery ; such a minister i heard once , that told me of my particular sinnes , as if he had been told of me : such a friend perswaded me once to turne over a new leafe : i remember so many knocks god gave at this iron heart of mine , so many mercies the lord sent , but oh no meanes could prevaile with me . lastly , by shewing thee how easily thou mightest have avoided all these miseries . oh , once i was almost perswaded to be a christian , but i suffered my heart to grow dead , & fell to loose company , and so lost all . the lord iesus came unto my doore and knocked , and if i had done that for christ , which i did for the devill many a time , to open at his knocks , i had beene saved . a thousand such bites will this worme give at thine heart , which shall make thee cry out , o time , time , o sermons , sermons ; o my hopes and my helpes are now lost , that once i had to save my lost soule . . thou shalt take up thy lodging for ever with devills , and they shall be thy companions : him thou hast served here , with him must thou dwell there . it scares men out of their wits almost to see the devill , as they think , when they be alone ; but what horrour shall fill thy soule when thou shalt be banished from angels societie , and come into the fellowship of devills for ever ? . thou shalt be filled with finall despaire . if a man be grievously sicke , it comforts him to thinke it will not last long . but if the physitian tell him he must live all his life time in this extremitie , he thinkes the poorest begger in a better estate than himselfe . oh to thinke when thou hast been millions of yeares in thy sorrowes , then thou art no neerer thy end of bearing thy misery , then at the first comming in ; oh i might once have had mercy and christ , but no hope now ever to have one glimpse of his face , or one good looke from him any more . . thou shalt vomit out blaspemous oathes & curses in the face of god the father for ever , & curse god that never elected thee , and curse the lord iesus that never shed one drop of blood to redeeme thee , and curse god the holy ghost that passed by thee , and never called thee , rev. . . and here thou shalt lie and weepe and gnash thy teeth in spight against god and thy selfe , and roare and stamp and grow madde , that there thou must lie under the curse of god for ever . thus i say thou shalt lie blaspheming , with gods wrath like a pile of fire on thy soule burning , and flouds , nay seas , nay more , seas of teares ( for thou shalt for ever lie weeping ) shall never quench it . and here which way so ever thou lookest thou shalt see matter of everlasting griefe . look up to heaven , & there thou shalt see ( oh ) that god is for ever gone . looke about thee , thou shalt see devills quaking , cursing god ; and thousands , nay millions of sinfull damned creatures crying and roaring out with dolefull shrikings : oh the day that ever i was borne . looke within thee , there is a guilty conscience gnawing . looke to time past , oh those golden dayes of grace , and sweet seasons of mercy are quite lost and gone . looke to time to come , there thou shalt behold evills , troupes and swarmes of sorrowes , and woes , and raging waves , and billowes of wrath comming roaring upon thee . looke to time present , o not one houre or moment of ease or refreshing , but all curses meet together , and seeding upon one poore lost immortall soule , that never can be recovered againe . no god , no christ , no spirit to comfort thee , no minister to preach unto thee , no friend to wipe away thy continuall teares , no sunne to shine upon thee , not a bit of bread , not one drop of water to coole thy tongue . this is the misery of every naturall man. now doe not thou shift it from thy selfe , and say ; god is mercifull . true , but it is to very few , as shall be proved . t is a thousand to one if ever thou bee one of that small number whom god hath picked out to escape this wrath to come . if thou doe not get the lord jesus to beare this wrath , farewell god , christ and gods mercy for ever . and i am sure that it 's no common evill which god gives to every wicked man ; if christ had shed seas of bloud , set thine heart at rest , there is not one drop of it for thee , untill thou comest to see , and feele , and groane under this miserable estate . i tell thee , christ is so farre from saving thee , that he is thine enemy . if christ were here and should say , here is my bloud for thee , if thou wilt but lye downe and mourne under the burden of thy misery , and yet for all his speeches , thy dry eyes weepe not , thy stout heart yeelds not , thy hard heart mournes not , as to say ; oh ! i am a sinfull , lost , condemned , cursed , dead creature : what shall i doe ? dost not thinke but he would turne away his face from thee , and say , oh ! thou stony hard-hearted creature , wouldst thou have mee save thee from thy misery , and yet thou wilt not groane , sigh , and mourne for deliverance to me , out of thy misery ? if thou likest thine estate so well , and prizest me so little , perish in thy misery for ever . oh labour to be humbled day and night under this thy woefull estate . thou art guilty of adams grievous sin ; will this breake thine heart ? no , thou art dead in sinne , and top-full of all sinne , will this breake thine heart ? no , whatsoever thou dost , hast done , shalt doe , remaining in this estate , is sinne , will this breake thine heart ? no. god is thine enemy , and thou hast lost him , will this breake thine heart ? no. thou art condemned to die eternally ; sathan is thy iaylor , thou art bound hand and foote in the bolts of thy sinnes , and cast into utter darknesse , and ready every moment to drop into hell , will this breake thine heart ? no. thou must dye , and after that appeare before the lord to judgement ; and then beare gods everlasting insupportable wrath , which rents the rocks , and burnes downe to the bottome of hell ; will this breake thine hard heart man ? no. then fare well christ for ever , never look to see a christ , untill thou dost come to feele thy misery out of christ. labour therefore for this , and the lord will reveale the brazen serpent , when thou art in thine owne sense and feeling stung to death with thy fiery serpents . so i come to open the fourth principall point , v●z . chap. iiii. that the lord jesus christ is the onely means of redemption and deliverance out of this estate , eph. . . in whom wee have redemption through his bloud : which plainly demonstrates , that iesus christ is the onely means of mans redemption and deliverance out of his bondage and miserable estate . and this is the doctrine i shall now insist upon . when the israelites were in bondage and misery , he sends moses to deliver them . when they were in babylon , he stirreth up cyrus to open the prison-gates to them . but when man is in misery , he sends the lord jesus , god and man , to redeeme him , act. . . quest. how doth christ redeeme men out of this misery ? answ. by paying a price for them . . cor. . ult . gods mercy will be manifested in saving some , and his justice must be satisfied by having satisfaction or price made and paid for mans sinne . hence christ sa●●sfieth gods justice . first , by standing in the roome of all them whom mercy decreeth to save . a surety standeth in the roome of a debter , heb. . . as the first adam stood in the roome of all mankinde fallen : so christ standeth in the roome of all men rising , or to be restored againe . secondly , by taking from them , in whose roome he stood , the eternall guilt of all their sinnes , and by assuming the guilt of all those sinnes unto himselfe , cor. . . hence luther said , christ was the greatest sinner by imputation . thirdly , by bearing the curse and wrath of god kindled against sinne . god is so holy , that when he seeth sin sticking onely by imputation to his owne sonne , he will not spare him , but his wrath and curse must he beare , gal. . . christ drinks up the cup of all the elect at one draught , which they should have beene sipping , and drinking , and swilling , and tormented with millions of yeares . fourthly , by bringing into the presence of god perfect righteousnesse , rom. . . for this also gods justice required perfection , conformity to the law , as well as ( perfect satisfaction ) suffering for the wrong offered to the law-giver . justice thus requiring these foure things , christ satisfies justice by performing them , and so payes the price . ii. christ is a redeemer by strong hand . the first redemption by price is finished in christs person , at his resurrection : the second is begun by the spirit in mans vocation , and ended at the day of judgement ; as money is first paid for a captive in turkey , and then because he cannot come to his owne prince himselfe , he is fetcht away by strong hand . here is incouragement to the vilest sinner , and comfort to the selfe-succourlesse and lost sinner , who have spent all their money , their time and endeavours upon these duties and strivings , that have beene but poore physitians to them : oh looke up here to the lord jesus , who can doe that cure for thee in a moment , which all creatures cannot doe in many yeares . what bolts , what strong fetters , what unruly lusts , temptations and miseries art thou lockt into ? behold the deliverer is come out of sion , having satisfied justice , and paid a price to ●anisome poore captives , luc. . . with the keyes of heaven , hell , and thy unruly heart , in his hand , to fetch thee out with great mercy and strong hand ; who knowes but thou poore prisoner of hell , thou poore captive of the devill , thou poore shackled sinner mayst be one whom he is come for● oh looke up to him , sigh to heaven for deliverance from him , and be glad and rejoyce at his comming . this strikes terrour to them , that though there is a meanes of deliverance , yet they lye in their misery , never groane , never sigh to the lord jesus for deliverance ; nay , that rejoyce in their bondage , and dance to hell in their bolts ; nay , that are weary of deliverance , that sit in the stockes , when they are at prayers , that come out of the church , when the tedious sermon runs somewhat beyond the hou●e , like prisoners out of a jaile , that despise the lord jesus , when he offers to open the doores , and so let them out of that miserable estate . oh poore creatures ! is there a meanes of deliverance ? and dost thou neglect , nay despise it . know it , that this will cut thine heart one day , when thou art hanging in thy gibbets in hell , to see others standing at gods right hand , redeemed by christ ; thou mightst have had share in their honour , for there was a deliverer come to save thee , but thou wouldst have none of him . oh thou wilt lye yelling in those everlasting burnings , and teare thy haire , and curse thy selfe : from hence might i have been delivered , but i would not . hath christ delivered thee from hell , and hath he not delivered thee from thine alehouse ? hath christ delivered thee from sathans societie , when he hath not delivered thee from thy loose company yet ? hath christ delivered thee from burning , when thy faggots , thy sins , grow in thee ? is christs bloud thine , that mak'st no more account of it , nor feelest no more vertue from it than in the bloud of a chicken ? art thou redeemed , dost thou hope by christ to be saved , that didst never see , nor feele , nor sigh under thy bondage ? o , the devils will keepe holiday ( as it were ) in hell , in respect of thee , who shalt mourne under gods wrath , and lament . oh there was a meanes to deliver us out of it , but thou shalt mourne for ever for thy misery . and this will bee a bodkin at thine heart one day , to thinke there was a deliverer , but i wretch would none of him . here likewise is matter of reproofe , to such as seeke to come out of this misery from and by themselves . if they be ignorant , they hope to be saved by their good meaning and prayers . if civill , by paying all they owe , and doing as they would be done by , and by doing no body any harme . if they be troubled about their estates , then they lick themselves whole by their mourning , repenting , and reforming . oh poore stubble , canst thou stand before this consuming fire without sin ? canst thou make thy selfe a christ for thy selfe ? canst thou beare & come from under an infinite wrath ? canst thou bring in perfect righteousnesse into the presence of god ? this christ must doe , else he could not satisfie and redeeme . and if thou canst not doe thus , and hast no christ , define and pray , that heaven and earth shake , till thou hast worne thy tongue to the stumps , endeavour as much as thou canst , and others commend thee for a diligent christian ; mourne in some wildernesse till doomes day , digge thy grave there with thy nayles , weepe buckets full of hourely teares , till . thou canst weepe no more . fast and pray till thy skin and bones cleave together ; promise and purpose , with full resolution to be better , nay reforme thy head , heart , life , & tongue , & some , nay all sinnes ; live like an angell , shine like a sunne , walke up and downe the world like a distressed pilgrim going to another countrey , so that all christians commend and admire thee . die ten thousand deaths , lie at the firebacke in hell so many millions of yeares as there be piles of grasse on the earth , or sands upon the sea-shore , or starres in heaven , or motes in the sun : i tell thee , not one sparke of gods wrath against thy sinne shall be , can be quenched by all these duties , nor by any of these sorrowes , or teares ; for , these are not the blood of christ. nay if all the angels and saints in heaven and earth should pray for thee , these cannot deliver thee , for they are not the blood of christ. nay , god as a creator having made a law , will not forgive one sinne without the blood of christ ; nay , christs blood will not doe it neither , if thou doest joyne never so little , that thou hast or doest , unto jesus christ , and makest thy selfe or any of thy duties copartners with christ in that great worke of saving thee . cry out therefore as that blessed martyr did , none but christ , none but christ. take heed of neglecting or rejecting so great salvation by jesus christ. take heede of spilling this potion , that onely can cure thee . but thou wilt say , this meanes of redemption is onely appointed for some , it is not intended for all , therefore not for mee , therefore how can i reject christ ? it is true , christ spent not his breath to pray for all , iohn . . much lesse his bloud for all ; therefore he was never intended as a redeemer of all ; but that he is not intended as a deliver of thee . how doth this follow ? how dost thou know this ? but secondly , i say ; though christ be not intended for all , yet he is offered unto all , and therefore unto thee . and the ground is this chiefly . the universall offer of christ ariseth not from christs priestly office immediately , but from his kingly office , whereby the father having given him all power and dominion in heaven & earth , he hereupon commands all men to stoop unto him , and likewise bids all his disciples and all their successours to goe and preach the gospell to every creature under heaven , mat. . , for , christ doth not immediat●ly offer himselfe to all men as a saviour , whereby ●hey may be incouraged to serve him as a king. but first as a king commanding them to cast away their weapons , and stoop unto his scepter , and depend upon his free mercy , acknowledging , if ever he save me , i will bles●e him ; if he damne me , his name is right●ous in so dealing with me . but that i may fasten this exhortation ; i will shew these foure things . i. the lord jesus is offered to every particular person : which i will shew thus . what hast thou to say against it , that thou doest doubt of it ? it may be thou wilt plead . oh , i am so ignorant of my selfe , god , christ , or his will , that surely the lord offers no christ to me . yes , but he doth , though thou lyest in utter darknesse . our blessed saviour glorified his father , for revealing the mystery of the gospel to simple men , neglecting those that carried the chiefe reputation of wisdome in the world . the parts of none are so low , as that they are beneath the gracious regard of christ. god bestoweth the best fruits of his love upon meane and weak persons here , that he might confound the pride of flesh the more . where it pleaseth him to make his choice , and to exalt his mercy , he passeth by no degree of wit , though never so uncapable . but thou wilt say ; i am an enemy to god , and have a heart so stubborne and loath to yeeld ; i have vexed him to the very heart by my transgressions . yet he beseecheth thee to be reconciled . put case thou hast been a sinner , and rebellious against god , yet so long as thou art not found amongst malicious opposers , and underminers of his truth , never give way to despayring thoughts , thou hast a mercifull saviour . but i have despised the meanes of reconciliation and rejected mercy . yet god calls thee to returne ; thou hast played the harlot with many lovers , yet turne againe to me , sayth the lord , jer. . . cast thy selfe into the armes of christ , and if thou perishest , perish there ; if thou doest not , thou art sure to perish . if mercy be to be had any where , it is by seeking to christ , not by running from him . herein appeares christs love to thee , that he hath given thee a heart in some degree sensible ; hee might have given thee up to hardnesse , securitie , and prophanenesse ; of all spirituall judgements the greatest . but he that dyed for his enemies , will in no wise refuse those the desire of whose soule is towards him . when the prodigall set himselfe to returne to his father , his father stayes not for him but meets him in the way . if our sinnes displease us , they shall never hurt us ; but wee shall be esteemed of god to be , that which wee desire and labour to be , psal. . . but can the lord offer christ to mee , so poore , that have no strength , no faith , no grace , nor sense of my povertie . yes , even to thee ; why should wee except our selves , when christ doth not except us . come unto mee all yee that are weary and heavy laden . wee are therefore poore , because we know not our riches . we can never be in such a condition , wherein there will be just cause of utter despayre . he that sits in darknesse , and seeth no light , no light of comfort , no light of gods countenance , yet let him trust in the name of the lord. weaknesses doe not debarre us from mercy , nay , they incline god the more . the husband is bound to beare with the wife , as being the weaker vessell ; and shall we think god will exempt himselfe from his owne rule , and not beare with his weak spouse ? but is this offer made to me that cannot love , prize , nor desire the lord jesus . yes , to thee , christ knows how to pitty us in this case . we are weak , but we are his . a father lookes not so much at the blemishes of his childe , as at his owne nature in him ; so christ finds matter of love from any thing of his owne in us . a christians carriage towards christ may in many things be very offensive , & cause much strangenesse , yet ( so long as he resolves not upon any knowne evill ) christ will owne him , and he christ. oh! but i have fallen from god oft , since he hath inlightned me ; and doth he tender christ to mee . thou must know that christ hath married every beleeving soule to himsel●e , and that where the worke of grace is begun , sin looses strength by every new fall . if there be a spring of sinne in thee , there is a spring o● mercy in god , and a fountaine dialy opened to wash thy uncleanenesse in . adam ( indeed ) lost all by once sinning ; but we are under a better covenant , a covenant of mercy , and are incouraged by the sonne to goe to the father every day for the sinnes of that day . if i was willing to receive christ , i might have christ offered to me . but will the lord offer him to such a one as desires not to have christ ? yes , ( sayth our saviour ) i would have gathered you , as the henne gathereth her chickens under her wings , and you would not . wee must know , a creating power cannot onely bring something out of nothing , but contrary out of contrary ; of unwilling , god can make us a willing people . there is a promise of powring cleane water upon us , and christ hath taken upon him to purge his spouse , and make her fit for himselfe . what hast thou now to plead against this strange kindnesse of the lord in offering christ to thee ? thou wilt say , it may be : o! i feare time is past , oh time is past . i might once have had christ , but now mine heart is sealed downe with hardnesse , blindnesse , unbeliefe ; oh ! time is now gone . no , not so , see isai. . , , . all the day long god holdeth out his hands to a back-●l●ding and rebellious people . thy day of grace , thy day of meanes , thy day of life , thy day of gods striving with thee , and stirring of thee , still lasts . but if god be so willing to save , and so prodigall of his christ , why doth he not give me christ , or draw me to christ ? i answer . what command dost thou looke for to draw thee to christ , but this word , come ; oh come thou poore , forlorne , lost , blind , cursed , nothing . i will save thee , i will enrich thee , i will forgive thee , i will enlighten thee , i will blesse thee , i will be all things unto thee , doe all things for thee . may not this winne and melt the heart of a devill ? ii. upon what conditions may christ be had ? make an exchange of what thou art or hast with christ , for what christ is or hath ; and so taking him , ( like the wise merchant the pearle ) thou shalt have salvation with him . now this exchange lyeth in these foure things chiefly . first , give away thy selfe to him , head , heart , tongue , body , soule , and he will give away himselfe unto thee , cant. . . yea he will stand in thy roome in heaven , that thou maist triumph and say , i am already in heaven , glorified in him . i see gods blessed face in christ ; i have conquered death , hell , and the devill in him . secondly , give away all thy sinnes to christ , confesse them , leave them , cast them upon the lord jesus , so as to receive power from him to forsake them . and he will be made sinne for thee , to take them away from thee , ioh. . . thirdly , give away thine honour , pleasure , profit , life , for him ; he will give away his crowne and honour , life and all to thee , luk , . let nothing be sweet unto thee but him , and nothing shall be sweet unto him but thee . fourthly , give away thy rags , forsake thine own righteousnesse for him ; he will give away all his robes and righteousnesse to thee , phil. . , . thou shalt stand as glorious in the sight of god , howsoever thou art a poore sneake in thy selfe , as an angel , nay , as all the angels , because cloathed with his sonne christ jesus his righteousnesse . now tell me , will you have christ ? he is offered to you . yes , you will all say : yea , with all mine heart . but will you have him on these termes ? upon these iiii. conditions ? now because men will flatter themselves , and say , yes . iii. i will shew you foure sorts of people that reject christ thus offered . first , the sleighty unbeleever ; that when he heares of an offer of christ , and should wonder at the love of the lord in doing this ; he makes nothing of it , but goes from the church , and sayes , wee must give ministers the wall in the pu●pit ; and , poore men , they must have somewhat to say and preach for their living : there was a good plaine sermon to day , the man seemes to meane well , but i thinke he be no great scholler ; and so makes no more of the offer of christ , then of the offer of a straw at their feet . if a good bargaine be offered them , they will forget all their bus●nesse to accomplish that ; yet they make light of this offer , matth. . . secondly , the desperate unbeleever : that feeing his sinnes to be so great , and seeling his heart so hard , and finding but little good from god , since he sought for helpe , ( like cain , ) flyeth from the presence of the lord ; like a mad lion he breaks his chaines of restraining grace , and runneth roaring after his prey , after his cups , queanes , lusts , &c. and so will not honour christ with such a great cure of such great sinnes , that he shall never have the credit of it , nor will be beholding to him for such a kindnesse . thirdly , the presumptuous unbeleever ▪ that seeing what sinnes he hath committed , and it may be having a little touch and some sorrow for his sinnes , catcheth at christ , hoping to be saved by him before ever he come to be loaden with sinne as the greatest evill , or gods wrath kindled against him as his greatest curse ; and so catching at christ , hopes he hath christ , and hoping he hath christ already , shuts out christ for the future , and so rejects him . mich. . . you shall have these men and women complaine never of the want , but onely of the weaknesse of their faith , & they will not be beaten off from thence ; let them heare never so much of their misery , nor see never so much of their sinnes , yet they will not be beaten off from trusting to christ. fourthly , the tottering doubtfull unbeleever , one that is in a question whether he had best have christ or no. he seeth some good in christ that he would gladly have him for , as , there i shall have heaven , and pardon , and grace , and peace , and yet he seeth many things he dislikes with christ ; as , namely , then farewell merry meetings , pastimes , cards and dice , pleasure and sinfull games ; and hence they totter this way and that way , not knowing whether they had best have christ or no , iam. . , . these people reject jesus christ. iv. and now come and see the greatnesse of this sinne . . it 's a most bloudy sinne , it 's a trampling under foot the bloud of the sonne of god , heb. . . . it 's a most dishonouring sinne ; for , as by the first act of faith , a man glorifieth god by obeying all the law at an instant in christ : so , by rejecting him thou dost break all those lawes of god in an instant , and so doest dishonour him . . it 's a most ungratefull sinne , it 's despising gods greatest love , which the lord takes most heavily . . it is a most inexcusable sinne ; for what have you to cast against iesus christ ? oh , my sinnes are so great , thou wilt say . but take christ , his bloud will wa●h thee from all thy sinnes . oh! but mine heart is hard , and my minde blind . yea , but take me , and i will breake thine heart , open thine eyes . a new heart is gods gift , and he hath promised to create it in us . oh! but then i must forsake all my pleasures . thou shalt have them fully , continually , infinitely in christ. oh! but i cannot take christ. oh! but christ can give thee an hand to receive him , as well as give away himselfe . . it is a most heavy sinne . what sinne will gripe so in hell , as this ? ioh. . . god the father shall strike the devils for breaking the law of the creation , but god the sonne shall strike thee , and the comforter himselfe shall set himselfe against thee , for despising the meanes and offers of redemption . the devils might never have had mercy , but thou shalt think with anguish , and vexation , and madnesse of heart , i might have had a christ , he was offered unto me ; mercy wooed this stubborne proud heart to yeeld . but , o rocke of adamant that i was , it did not affect me . oh fly speedily to this citie of refuge , least the pursuer of bloud overtake thee . away then out of your selves to the lord jesus . heaven and earth leave thee , and have forsaken thee ; now there is but one more that can doe thee good , and deliver thy soule from endlesse sorrow : goe to him , and take hold on him , not with the hand of presumption and love to thy selfe to save thy selfe , but with the hand of faith , and love to him to honour him . i am well enough already , what tell you me of christ ? this is the damning sinne of these times , when men have christ offered unto them , foretelling them else of wrath to come , they say they are well ; hence feeling no judgement here , they feare no wrath hereafter ; hence being well , they feele no need of christ ; hence till they dye , they never seeke out for a saviour . men will not come into the arke already made for them , before the floud arise . the world makes so much of those it nurseth up , that they are unwilling to come to heaven , when they are called to come home . but it may be christ hath not redeemed me , nor shed his bloud for me , therefore why should i goe to him ? it may be it is true , may be not , yet doe thou venture as those , ioel . who knowes but the lord may returne ? it is true , god hath elected but few , and so the sonne hath shed his bloud , and dyed but for a few , yet this is no excuse for thee , to lie downe and say , what should i seeke out of my selfe for succour ? thou must in this case venture and try , as many men amongst us do now , who hearing of one good living fallen , twenty of them will goe and seeke for it , although they know onely one shall have it . therefore say as those lepers in samaria ; if i stay here in my sinnes , i die : if i goe out to the campe of the syrians , wee may live , wee can but die however : if i goe out of christ , i may get mercy , how ever i can but dye , and it is better to dye at christs feete , than in thine owne puddle . content not your selves therefore with your bare reformation and amending your lives , this is but to crosse the debt in thine owne booke , it remaineth uncancelled in the creditors booke still : but goe , take , offer up this eternall sacrifice before the eyes of god the father , and cry guilty at his barre , and looke for mercy from him ; sigh under thy bondage , that as moses was sent unto the israelites , so may christ be sent into thy soule . rest not therefore in the sight or sense of a helplesse condition ; saying , i cannot helpe my selfe unlesse christ doth : sigh unto the lord jesus in heaven for succour , and admire the lord for ever , that when there was no helpe , and when he might have raised out of the stones children to praise him ; yet he should send his sonne out of his bosome to save thee . so much for this particular ; the fifth divine principle followes to be handled . chap. v that those that are saved out of this estate , are very few , and that those that are saved , are saved with very much difficulty , matth. . . straight is the gate , and narrow is the way that leadeth unto life , and few there be that finde it . here are two parts . . the paucity of them that shall be saved ; few finde the way thither . . the difficulty of being saved . straight and narrow is the way and gate unto life . hence arise two doctrines . . that the number of them that shall be saved is very small , luk. . . the devill hath his drove and swarmes that goe to hell , as fast as bees to their hive ; christ hath his flock , and that is but a little flock ; hence gods children are called iewells , mal. . . which commonly are kept secret , in respect of the other lumber in the house ; hence they are called strangers and pilgrims , which are very few in respect of the inhabitants of the countrey , through which they passe : hence they are called sonnes of god , iohn . . of the bloud royall , which are few in respect of common subjects . but see the truth of this point in these two things . first , looke to all ages and times of the world . secondly , to all places and persons in the world , and wee shall see few men were saved . . looke to all ages , and we shall finde but a handfull saved . assoone as ever the lord began to keepe house , and there were but two familyes in it , there was a bloudy cain living , and a good abel slaine . and as the world increased in number , so in wickednesse , gen. . . it is said , all flesh had corrupted their wayes , and amongst so many thousand men , not one righteous but noah , and his family ; and yet in the arke there crept in a cursed cham. afterwards , as ab●ahams posteritie increased , so we see their sinne abounded . when his posteritie was in egypt , where one would thinke if ever men were good , now it would appeare , being so heavily afflicted by pharaoh , being by so many miracles miraculously delivered by the hand of moses ; yet most of these god was wroth with , heb. . . and onely two of them , caleb and iosua went into canaan , a type of heaven . looke into solomons time , what glorious times ! what great profession was there then ! yet after his death , ten tribes fell to the odious sin of idolatry , following the command of ieroboam their king. looke further into isaiahs time , when there were multitudes of sacrifices and prayers , isay . . yet then there was but a remnant , nay a very little remnant , that should be saved . and looke to the time of christs comming in the flesh ( for i pick out the best times of all ) when one would thinke by such sermons he preached , such miracles he wrought , such a life as he led , all the iewes should have entertained him , yet 't is said , he came unto his owne , and they received him not . so few , that christ himselfe admires at one good nathaniel , behold an israelise in whom there is no guile . in the apostles time , many indeed were converted , but few comparatively , and amongst the best churches many bad : as that at philippi , phil. . . many had a name to live , but were dead , and few onely kept their garments unspotted . and presently after the apostles time , many grievous wolves came and devoured the sheepe ; and so in succeeding ages , revel . . . all the earth wondered at the whore in scarlet . and in luthers time , when the light began to arise againe , he saw so many carnall gospellers , that he breaks out in one sermon into these speeches ; god grant i may never live to see those bloody dayes that are comming upon an ungodly world . latimer saw so much prophanenesse in his time , that he thought verily doomes day was just at hand . and have not our eyes seene in the palatinate , where scarce one man in twenty that stood out , but fell from their glorious profession to popery , as fast as leaves fall in autumne . who would have thought there had lurked such hearts under such a shew of detesting popery , as was among them before . and at christs comming , shall he finde faith on the earth ? . let us looke into all places and persons , and see how few shall be saved . the world is now split into foure parts , europe , asia , africa , and america : and the three biggest parts are drowned in a deluge of prophanenesse and superstition ; they doe not so much as professe christ ; you may see the sentence of death writ on these mens foreheads , ier. . ult . but let us look upó the best part of the world , and that is europe , how few shall be saved there . first , the grecian church , howsoever now in these dayes , their good patriarch of constantinople is about a generall reformation among them , and hath done much good , yet are they for the present , and have been for the most part of them without the saving meanes of knowledge . they content themselves with their old superstitions , having little or no preaching at all . and for the other parts , as italy , spaine , france , germany , for the most part they are popish ; and see the end of these men , thes. . . and now amongst them that carry the badge of honesty , i will not speake what mine eares have heard , & my heart beleeves concerning other churches : i will come into our owne church of england , which is the most flourishing church in the world : never had church such preachers , such meanes , yet have we not some chappels and churches stand as dark lanthornes without light , where people are led with blind , or idle , or licentious ministers , and so both fall into the ditch ? nay , even amongst them that have the meanes of grace , but few shall be saved . it may be sometimes amongst ninety nine in a parish , christ sends a minister to call some one lost sheepe , matth. . three grounds were bad where the seede was sowne , and onely one ground good . it 's a strange speech of chrysostome in his fourth sermon to the people of antioch , where he was much beloved , and did much good . how many doe you thinke ( saith he ) shall be saved in this citie ? it will be an hard speech to you , but i will speake it ; though here be so many thousands of you , yet there cannot be found a hundred that shall be saved , and i doubt of them too ; for what villany is there among youth , what sloth in old men ? and so he goes on : so say i , never tell me , we are baptized , and are christians , and trust to christ ; let us but separate the goates from the sheepe , and exclude none , but such as the scripture doth , and sets a crosse upon their dores , with , lord have mercy upon them , and we shall see , onely few in the citie shall be saved . . cast out all the prophane people among us , as drunkards , swearers , whores , lyers , which the scripture brands for blacke sheepe , and condemnes them in a hundred places . . set by all civill men , that are but wolves chained up , tame devills , swine in a faire meadow , that pay all they owe , and doe no body any harme , yet do none any great good , that plead for themselves and say , who can say black is mine eye ? these are righteous men , whom christ never came to call , for he came not to call the righteous , but sinners to repentance . . cast by all hypocrites , that like stage players in the sight of others , act the parts of kings and honest men ; when looke upon them in their ●yring house , they are but base varlets . . formall professors , and carnall gospellers , that have a thing like faith , and like sorrow , and like true repentance , and like good desires , but yet they be but pictures , they deceive others and themselves too , tim. . . set by these foure sorts , how few then are to be saved , even among them that are hatcht in the bosome of the church ? first , here then is an use of incouragement . be not discouraged by the name of singularitie . what ? doe you thinke your selfe wiser than others ? and shall none be saved but such as are so precise as ministers prate ? are you wiser then others , that you thinke none shall goe to heaven but your self ? i tell you , if you would be saved , you must be singular men , not out of fashion , but out of conscience , act. . . secondly , here is matter of terrour to all those that be of opinion , that few shall be saved ; and therefore when they are convinced of the danger of sinne by the word , thy fly to this shelter , if i be damned , it will be woe to many more besides me then ; as though most should not be damned . oh yes , the most of them that live in the church shall perish . and this made an hermit , which theodoret mentions , to live fifteen yeares in a cell in a desolate wil● dernesse , with nothing but bread and water , and yet doubted after all his sorrow , whether he should be saved or no. oh , gods wrath is heavie which thou shalt one day beare . thirdly , this ministreth exhortation to all confident people , that think they beleeve , and say , they doubt not but to be saved , and hence doe not much feare death , oh , learne hence to suspect and feare your estates , and feare it so much , that thou canst not be quiet , untill thou hast got some assurance thou shalt be saved . when christ told his disciples that one of them should betray him , they all said , master , is it i ? but if he had said , elev●e of them should betray him , they all except one , would they not all conclude , surely it is i : if the lord had said , onely few shall be damned , every man might feare , it may be it is i ; but now he saith , most shall , every man may cry out and say , surely it is i. no humble heart , but is driven to and fro with many stinging feares this way , yet there is a generation of presumptuous , brazen● faced , bold people , that confidently thinke of themselves , as the iemes of the pharisees , ( being so holy and strict ) that if god save but two in the world , they shall make one . the child of god indeed is bold as a lion ; but he hath gods spirit and promise , assuring him of his eternall welfare . but i speake of divers that have no sound ground to prove this point , ( which they pertinaciously defend ) that they shall be saved . this confident humour rageth most of all in our old professors at large , who thinke , that 's a jest indeed , that having beene of a good beliefe so long , that they now should be so farre behind hand , as to begin the worke , and lay the foundation a-new . and not onely among these , but amongst divers sorts of people , whom the devill never troubles , because he is sure of them already , and therefore cryes peace in their eares , whose consciences never trouble them , because that hath shut it's eyes ; and hence they sleepe , and sleeping dreame that god is mercifull unto them , and will be so ; yet never see they are deceived , untill they awake with the flames of hell about their eares ; and the world troubles them not , they have their hearts desire here , because they are friends to it , and so enemies to god. and ministers never trouble them , for they have none such as are fit for that worke neere them ; or if they have , they can sit and sleepe in the church , or chuse whether they will beleeve him . and their friends never trouble them , because they are afraide to displease them . and god himselfe never troubles them , because that time is to come hereafter . this one truth well pondered and thought on , may damp thine heart , and make thy conscience fly in thy face , and say , thou art the man ; it may be there are better in hell than thy selfe that art so confident ; and therefore tell me what hast thou to say for thy selfe , that thou shalt be saved ; in what thing hast thou gone beyond them that thinke they are rich , and want nothing , who yet are poore , blinde , miserable , and naked ? thou wilt say happily , first , i have left my sinnes i once lived in , and am now no drunkard , no swearer , no lyer , &c. i answer , thou mayest be washt from thy mire , ( the pollution of the world , ) and yet be a swine in gods account , pet. . . thou mayst live a blamelesse , innocent , honest , smooth life , and yet be a miserable creature still , phil. . . but i pray , and that often . this thou mayest doe , and yet never be saved , i say . . to what purpose doe your multitude of sacrifices ? nay , thou mayest pray with much affection , with a good heart , as thou thinkest , yet a thousand miles off from being saved , prov. . . but i fast sometimes a swell as pray . so did the scribes and pharisees , even twice a week , which could not be publike but private fasts . and yet this righteousnesse could never save them . but i heare the word of god , and like the best preachers . this thou mayest doe too , and yet never be saved . nay , thou mayest so heare , as to receive much joy and comfort in hearing , nay to beleeve and catch hold on christ , and so say and thinke he is thine , and yet not be saved ; as the stony ground did , mat. . who heard the word with joy , and for a season beleeved . i reade the scriptures often . this you may doe too , and yet never be saved ; as the pharisees , who were so perfect in reading the bible , that christ needed but onely say , it hath been said of old time , for they knew the text and place well enough without intimation . but i am grieved , and am sorrowfull , and repent for my sinnes past . iudas did thus , matth. . . he repents himselfe with a legall repentance for feare of hell , and with a naturall sorrow for dealing so unkindly with christ , in betraying not onely of bloud , but innocent bloud . true humiliation is ever accompanied with hearty reformation . oh! but i love good men , and their company . so did the five foolish virgins love the company , and ( at the time of extremitie ) the very oyle and grace of the wise , yet they were locked out of the gates of mercy . but god hath given me more knowledge then others , or then i my selfe had once . this thou mayest have , and be able to teach others , and thinke so of thy selfe too , and yet never be saved . but i keepe the lords day strictly . so did the jewes , whom yet christ condemned , and were never saved . i have very many good desires and endeavours to get heaven . these thou & thousands may have , and yet misse of heaven . many shall seeke to enter in at that narrow gate , and not be able . true , thou wilt say ; many men doe many duties , but without any life or zeale . i am zealous . so thou mayest be , and yet never saved ; as iehu ; paul , was zealous when he was a pharisee , and if he was so for a false religion and a bad cause , why much more mayest thou be for a good cause ; so zealous , as not onely to cry out against prophanenesse in the wicked , but civill honesty of others , and hypocrisie of others , yea , even of the coldnesse of the best of gods people : thou mayest be the fore-horse in the teame , and the ringleader of good exercises amongst the best men , ( as ioash a wicked king was the first that complained of the negligence of his best officers in not repairing the temple ) and so stirre them up unto it : nay , thou mayest be so forward as to bee persecuted , and not yeeld an inch , nor shrinke in the wetting , but mayest manfully and couragiously stand it out in time of persecution , as the thorny ground did : so zealous thou mayst be , as to like best of , and to flock most unto the most zealous preachers that search mens cōsciences best , as the whole countrey of iudea came flocking to iohns ministry , and delighted to heare him for a season , nay thou mayst be zealous , as to take sweet delight in doing of all these things , isa. , . they delight in approaching neare unto god , yet come short of heaven . but thou wilt say ; true , many a man rides post , that breaks his neck at last : many a man is zealous , but his fire is soone quench'd , & his zeale is soone spent ; they hold not out . whereas i am constant , and persevere in godly courses . so did that young man , yet he was a gracelesse man , matth. . . all these things have i done from my youth : what lack i yet ? it is true , hypocrites may persevere , but they know themselves to be naught all the while , and so deceive others : but i am perswaded that i am in gods favour , and in a safe and happy estate , since i doe all with a good heart for god. this thou mayst verily think of thy selfe , and yet be deceived , and damned , and goe to the devill at last . there is a way ( saith salomon ) that seemeth right to a man , but the end thereof is the way of death . for he is an hypocrite , not onely that makes a seeming outward shew of what he hath not , but also that hath a true shew of what indeed there is not . the first sort of hypocrites deceive others onely ; the latter , having some inward , yet common worke , deceive themselves too . i am . . . if any man seeme to be religious ( so many are , and so deceive the world ) but it is added , deceiving his owne soule . nay , thou mayst goe so fairely , and live so honestly , that all the best christians about thee may thinke well of thee , & never suspect thee , and so mayst passe through the world , and dye with a deluded comfort , that thou shalt goe to heaven , and be canonized for a saint in thy funerall sermon , and never know thou art counterfeit , till the l o r d brings thee to thy strict and last examination , and so thou receivest that dreadfull sentence , goe yee cursed : so it was with the five foolish virgins that were never discovered by the wise , nor by themselves , untill the gate of grace was shut upon them ; if thou hast therefore no better evidences to shew for thy selfe , that thine estate is good , then these , i le not give a pinnes point for all thy flattering false hopes of being saved : but it may be , thou hast never yet come so farre as to this pitch ; and if not ; lord , what will become of thee ? suspect thy selfe much , and when in this ship-wracke of soules thou seest so many thousands sinke ; cry out , and conclude , it 's a wonder of wonders , and a thousand , and a thousand to one , if ever thou commest safe to shoare . oh! strive then to be one of them that shall be saved , though it cost thee thy bloud , and the losse of all that thou hast ; labour to goe beyond all those that goe so farre , and yet perish at the last . doe not say , that seeing so few shall be saved , therefore this discourageth me from seeking , because , all my labour may be in vaine . consider that christ here makes another and a better use of it , luk. . . seeing that many shall seeke , and not enter , therefore ( saith he ) strive to enter in at the straight gate ; venture at least , and try what the lord will doe for thee . wherein doth a childe of god , ( and so how may i ) goe beyond these hypocrites that goe so farre ? in three things principally . first , no unregenerate man , though he goe never so farre , let him doe never so much , but he lives in some one sinne or other , secret or open , little or great . iudas went farre , but he was covetous . herod went farre , but hee loved his herodias . every dogge hath his kennell , every swine hath his swill , and every wicked man his lust , for no unregenerate man hath fruition of god to content him , and there is no mans heart , but it must have some good to cōtent it ; which good is to be found onely in the fountaine of all good , and that is god ; or in the cisterne , and that is in the creatures : hence a man having lost full content in god , he seekes for , and feeds upō contentment in the creature , which he makes a god to him , and here lyes his lust or sinne , which he must needs live in . hence , aske those men that goe very farre , and take their penny for good silver , and commend themselves for their good desires : i say , aske them , if they have no sinne . yes , say they , who can live without sinne ? and so they give way to sinne , and therefore live in sinne ; nay , commonly , all the duties , prayers , care , and zeale of the best hypocrites , are to hide a lust ; as the whore in the proverbes , that wipes her mouth , and goes to the temple , and payes her vowes ; or to feed their lusts , as iehu his zeale against baal was to get a kingdome . there remaines a root of bitternesse in the best hypocrites , which howsoever it be lopt off sometimes by sicknesse , or horrour of conscience , and a man hath purposes never to commit it againe , yet there it secretly lurkes , and though it seemeth to be bound and conquered by the word , or by prayer , or by outward crosses , or while the hand of god is upon a man , yet the inward strength and power of it remains still ; and therefore when temptations , like strong philistines , are upon this man againe , he breakes all vowes , promises , bonds of god , and will save the life of his sinne . secondly , no unregenerate man or woman ever came to be poore in spirit , and so to be carried out of all duties unto christ : if it were possible for them to forsake and breake loose for ever from all sinne , yet here they sticke as the scribes and pharisees , and so like zealous paul before his conversion , they fasted , and prayed , and kept the sabbath , but they rested in their legall righteousnesse , and in the performance of these and the like duties . take the best hypoc●ite that hath ●he most strong perswasions of gods love to him , and aske him , why he hopes to be saved . he will answer , i pray , reade , heare , love good men , cry out of the sinnes of the time . and tell him againe , that an hypocrite may climbe these staires , and goe as farre . hee will reply , true indeed , but they doe not what they doe with a sound heart , but to be seene of men . marke now , how these men feele a good heart in themselves , and in all things they doe , and therefore feele not a want of all good , which is poverty of spirit , and therefore here they fall short , isa. . . there were divers hypocrites forward for the worship of god in the temple , but god loathes these , because not poore in spirit , to them onely it is said , the lord will looke . i have seene many professors very forward for all good duties , but as ignorant of christ , when they are sifted , as blocks . and if a man ( as few doe ) know not christ , he must rest in his duties , because he knowes not christ , to whom he must goe and be carried if ever he be saved . i have heard of a man that being condemned to dye , thought to be saved from the gallowes , and to save himselfe from hanging by a certaine gift he said he had of whis●ling ; so men seeke to save themselves by their gifts of knowledge , gifts of memory , gifts of prayer , and when they see they must dye for their sinnes , this is the ruine of many a soule , that though he forsake aegypt and his sinnes , and flesh-pots there , and will never be so as he hath beene , yet he never commeth into canaan , but loseth himselfe and his soule in a wildernesse of many duties , and there perisheth . thirdly , if any unr●generate man come unto christ , he never gets into christ , that is , never takes up his eternall rest and lodging in any thing else but jesus christ , heb. . iudas followed christ for the bagge , he would have the bagge and christ too ; the young man came unto christ to be his disciple , but he would have christ a●d the world too ; they will not content themselves with christ alone , nor with the world alone , but make their markets out of both , like whorish wives , that will please their husbands and others too . men in distresse of conscience , if they have comfort from christ , they are contented ; if they have salvation from hell by christ , they are contented : but christ himselfe contents them not . thus farre an hypocrite goes not . so much for the first doctrine , observed out of the text. i come now to the second . doct. . that those that are saved , are saved with much difficulty : or it is a wonderfull hard thing to be saved . the gate is straight , and therefore a man must sweat and strive to enter ; both the entrance is difficult , and the progresse of salvation too . jesus christ is not got with a wet finger . it is not wishing and desiring to be saved , will bring men to heaven ; hells mouth is full of good wishes . it is not shedding a teare at a sermon , or blubbering now and then in a corner , and saying over thy prayers , and crying god mercy for thy sinnes , will save thee . it is not lord have mercy upon us , will doe thee good . it is not comming constantly to church ; these are easie matters . but it is a tough work , a wonderfull hard matter to be saved , pet. . . hence the way to heaven is compared to a race , where a man must put forth all his strength , and stre●ch every limbe , and all to get forward . hence a christians life is compared to wrastling , ephe. . . all the policy and power of hell buckle together against a christian , therefore he must looke to himselfe , or else he falls . hence it is compared to fighting , tim. . . a man must fight against the devill , the world , himselfe , who shoot poysoned bullets in the soule , where a man must kill or be killed . god hath not lined the way to christ with velvet , no● strewed it with rushes ; he will never feed a sloth●ull humour in man , who will be saved , if christ and heaven would drop in their mouthes , and if any would beare their cha●ges thither : if christ might be bought for a few cold wishes and lazy d●sires , he would be of small reckoning amongst men , who would say , lightly come , lightly goe . indeed christs yoke is easie in it selfe , and when a man is got into christ nothing is so sweet ; but for a carnall dull heart , it is hard to draw in it ; for , there are foure straight gates which every one must passe through before he can enter into heaven . there is . the straight gate of humiliation : god saveth none but first he humbleth them ; now it is hard to passe through the gates and flames of hell , for a heart as stiffe as a stake to bow , as hard as stone to bleed for the least prick , not to mourne for one sin , but all sinnes , and not for a sit , but all a mans life time ; oh it is hard for a man to suff●r himselfe to be loaden with sin , and prest to death for sinne , so as never to love sinne m●re , but to spit in the face of that which he once loved as dearely as his life . it is easie to drop a teare or two , and be sermon sick , but to have a heart rent for sinne and from sinne , 〈◊〉 is is true humiliation , and this is hard . the straight gate of faith , eph. . . its an easie matter to presume , but hard to beleeve in christ. it is easie for a man that was never humbled to beleeve and say , 't is but beleeving : but it is an hard matter for a man humbled , when he seeth all his sinnes in order before him , the devill and conscience roaring upon him , and crying out against him , and god ●rowning upon him , now to call god fath●r , is an hard worke . iudas had rather be hanged than b●leeve . it is hard to see a christ , as a rocke to stand upon , when wee are overwhelmed with sorrow of heart for sin . it is hard to prize christ above ten thousand worlds of pearle : 't is hard to desire christ , and nothing but christ ; hard to follow christ all the day long , and never to be quiet till he is got in thine armes , and then with simeon to say , lord , now lettest thou thy servant depart in peace . . the straight gate of repentance . it is an easie matter for a man to confesse a mans selfe to be a sinner , and to cry god forgivenesse untill next time : but to have a bitter sorrow , and so to turne from all sinne , and to returne to god , and all the wayes of god , which is true repentance indeed ; this is hard . . the straight gate of opposition of devills , the world , and a mans owne selfe , who knock a man downe when he begins to looke towards christ and heaven . hence learne , that every easie way to heaven is a false way , although ministers should pre●ch it out of their pulpits , and angels should publish it out of heaven . now there are nine easie waies to heave ( as men thinke ) all which leade to hell. . the common broad way , wherein a whole parish may all goe a breadth in it ; tell these people they shall bee damned , their answer is , then woe to many more besides me . . the way of civill education , whereby many wilde natures are by little and little tamed , and like wolves are chained up easily while they are young . . balams way of good wishes , whereby many people will confesse their ignorance , forgetfulnesse , and that they cannot make such shews as others doe , but they thanke god their hearts are as good , and god for his part accepts ( they say ) the will for the deed ; and , my sonne give me thine heart , the heart is all in all , and so long they hope to doe well enough . poore deluded creatures thus thinke to breake through armies of sinnes , devils , temptations , and to breake open the very gates of heaven with a few good wishes ; they think to come to their journeys end without legs , because their hearts are good to god. . the way of formalitie , whereby men rest in the performance of most or of all externall duties without inward life , mark. . . every man must have some religion , some fig-leaves to hide their nakednesse . now this religion must be either true religion , or the false one ; if the true , he must either take up the power of it , but that hee will not , because it is burdensome : or the forme of it , and this being easie , men embrace it as their god , and will rather lose their lives , than their religion thus taken up . this forme of religion is the easiest religion in the world ; partly because it easeth men of trouble of conscience , quieting that : thou hast sinned , saith conscience , and god is offended ; take a book and pray , keepe thy conscience better , and bring thy bible with thee . now conscience is silent , being charmed downe with the forme of religion , as the devill is driven away ( as they say ) with holy water ; partly also because the forme of religion credits a man , partly because it is easie in it selfe , it 's of a light carriage , being but the shadow and picture of the substance of religion : as now , what an easie matter is it , to come to church ? they heare ( at least out wardly ) very attentively an houre and more , and then to turne to a proofe , and to turne downe a leafe , here 's the forme . but now to spend saturday at night , and all the whole sabbath day morning in trimming the lampe , and in getting oyle in the heart , to meete the bridegroome the next day , and so meete him in the word , and there to tremble at the voice of god , and suck the brest while it is open , and when the word is done , to goe aside privately , and there to chew upon the word , there to lament with teares all the vaine thoughts in duties , deadnesse in hearing , this is hard , because this is the power of godlinesse , and this men will not take up : so for private prayer , what an easie matter it is for a man to say over a few prayers out of some devout booke , or to repeate some old prayer got by heart since a childe , or to have two or three short-winded wishes for gods mercy in the morning and at night ; this forme is easie : but now to prepare the heart by serious meditation of god and mans selfe before he prayes , then to come to god with a bleeding hunger-starved heart , not only with a desire , but with a warrant , i must h●ve such or such a mercy , and thereto wrastle with god , although it be an houre or two together for a blessing , this is too hard ; men thinke none doe thus , and therefore they will not . fifthly , the way of presumption , whereby men having seene their sins , catch hold easily upon gods mercy , and snatch comforts , before they are reached out unto them . there is no word of comfort in the booke of god intended for such as regard iniquitie in their hearts , though they doe not act it in their lives . their onely comfort is , that the sentence of damnation is not yet executed upon them . sixthly , the way of sloth , whereby men lye still , and say , god must doe all ; if the lord would set up a pulpit at the ale-house doore , it may be they would heare oftner . if god will alwaies thunder , they will alwaies pray ; if strike them now and then with sicknesse , god shall be payed with good words and promises enow , that they will be better if they live ; but as long as peace lasts , they will run to hell as fast as they can ; and if god will not catch them , they care not , they will not returne . seventhly , the way of carelesnesse , when men feeling many difficulties , passe through some of them , but not all , and what they cannot get now , they feed themselves with a false hope they shall hereafter : they are content to be called precisians , and fooles , and crazie braines , but they want brokennesse of heart , and they will pray ( it may be ) for it , and passe by that difficultie ; but to keep the wound alwayes open , this they will not doe , to be alwayes sighing for helpe , and never to give themselves rest , till their hearts are humbled ; that they will not ; these have a name to live , yet are dead . eighthly , the way of moderation or honest discretion , rev. . . which indeed is nothing but luke-warmenesse of the soule , and that is , when a man contrives and cuts out such a way to heaven , as he may be hated of none , but please all , and so doe any thing for a quiet life , and so sleepe in a whole skin . the lord saith , he that will live godly , must suffer persecution : no , not so , lord. surely ( thinke they ) if men were discreet and wise , it would prevent a great deale of trouble and opposition in good courses ; this man will commend those that are most zealous , if they were but wise , if he meet with a black-mouth'd swearer , he will not reprove him , lest hee be displeased with him ; if he meet with an honest man , he●l yeeld to all he saith , that so he may commend him ; and when he meets them both together , they shall be both alike welcome ( what ever he thi●kes ) to his house and table , because he would faine be at peace with all men . ninthly , and lastly , the way of selfe-love , whereby a man fearing terribly he shall be damned , useth diligently all meanes whereby he shall be saved . here is the strongest difficultie of all , to row against the streame , and to hate a mans selfe , and then to follow christ fully . i now come to the sixth generall head proposed in order to be considered . chap. vi. that the grand cause of mans eternall ruine , or why so many are damned , and so few saved by christ , it is from themselves , ezek. . . why will you dye ? the great cause why so many people dye , and perish everlastingly , is because they will ; every man that perisheth , is his owne butcher , or murtherer , matth. . . hos. . . this is the point we purpose to prosecute at the present . the question here will be , how men plot and perfect their owne ruine . by these foure principall meanes , which are the foure great rocks that most men are split upon ; and great necessity lyeth upon every man to know them ; for when a powder-plot is discovered , the danger is almost past . i say , there are these foure causes of mans eternall overthrow , which i shall handle largely , and make use of every particular reason when it is opened and finished . first , by reason of that bloudy black ignorance of men , whereby thousands remaine wofully ignorant of their spirituall estate ; not knowing how the case stands betweene god and their soules ; but thinking themselves to be well enough already , they never seeke to come out of their misery , till they perish in it . secondly , by reason of mens carnall securitie , putting the evill day farre from them , whereby they feele not their fearefull thraldome , and so never groane to come out of the flvish bondage of sinne and sathan . thirdly , by reason of mans carnall confidence , whereby they shift to save themselves by their owne duties and performances when they feele it . fourthly , by reason of mans bold presumption , whereby men scramble to save themselves by their own seeming faith , when they see an insufficiency in duties , and an unworthinesse in themselves for god to save them . i will begin with the first reason , and discover the first traine , whereby men blow up themselves , which is this : they know not their misery , nor that fearefull accursed forlorn● estate wherein they lye , but thinke and say , they shall doe as well as others ; and therefore when any friend perswadeth them to come out of it , and shewes , them the danger of remaining in such a condition ; what 's their answer ? i pray yon save your breath to coole your broth . every fat shall stand on his owne bottome ; let me alone , i hope i have a soule to save as well as you , and shall be as carefull of it as you shall or can be ; you shall not answer for my soule , i hope i shall doe as well as the precisest of you all . hence likewise , if the minister come home to them , they goe home with hearts full of out-cryes against the man , and their tongue dipt in gall against the sermon . god be mercifull unto us , if all this be true ; here 's harsh doctrine , enough to make a man run out of his wits , and to drive me to despaire . thus they know not their misery , and not knowing ( they are lost and condemned creatures under the ever lasting vvrath of god ) they never seeke , pray , strive or follow the meanes whereby they may come out of it , and so perish in it , and never know it , till they awake with the ●lames of hell about their eares . they will acknovvledge indeed many of them , that all men are borne in a most miserable estate , but they never apply particularly that generall truth to themselves ; saying , i am the man , i am now under gods wrath , and may be snatcht away by death every houre , and then i am undone and lost for ever . now there are two sorts of people that are ignorant of this their miserie . first , the common sort of prophane , blockish , ignorant people . secondly , the finer sort of unsound hollow professors , that have a peacocks pride , that thinke themselves faire , and in a very good estate , though they have but one feather on their crest to boast of . i will begin with the first sort , and shevv you the reasons why they are ignorant of their misery , that is for these . reasons . first , sometimes because they want the saving means of knowledge . ther 's no faithfull minister , no compassionate lot to tell them of fire and brim-stone from heaven for their crying sinnes ; there 's no noah to forwarne them of a floud ; there 's no messenger to bring them tipings of those armies of gods devouring plagues and wrath , that are approaching neare unto them ; they have no pilots , poore forsaken creatures to shevv them their rockes ; they have either no minister at all to teach them , either because the parish is too poore , or the church-living too great to maintaine a faithfull man ( the strongest asses carrying the greatest burdens commonly ) o woefull physitians ! sometimes they be prophane , and cannot heale themselves , and sometimes they be ignorant , and know no● what to preach , unlesse they should follow the steps of master latimers fryer ; or at the best , they shoot off a few pot-gunnes against grosse sinnes ; or if they doe shew men their misery , they licke them whole againe with some comfortable ill applyed sentences ( but i hope better things of you , my brethren ) the mans patron may happily storme else . or else they say commonly , thou hast sinned ▪ but comfort thy selfe , despaire not , christ hath suffered , and thus skin over the wound , and let it fester within for want of cutting it deeper : i say the●efore , because they want a faithfull watch-man to cry fire , fire , in that sleepy estate of sinne and darknesse vvherein they lye ; therefore whole townes , parishes , generations of men , are burnt up , and perish miserably , lam. . . secondly , because they have no leisure to consider of their misery , when they have the meanes of revealing it unto them , as foelix , acts , . many a man hath many a bitter pill given him at a sermon , but he hath no leisure to chew upon it . one man is taken up with suites in law , and another almost eaten up with suretiship , and carking cares how to pay his debts , and provide for his owne ; another hath a great charge and few friends , and hee saith the world is hard , and hence , like a mole , rootes in the earth , week-dayes and sabath-dayes ; the world thus calling them on one side , and lusts on another , and the devill on the other side , they have no leisure to consider of death , devill , god , nor themselves , hell nor heaven . the minister cryes and knockes without , but there is such a noise and lumber of tumultuous lusts and vaine thoughts in their hearts and heads , that all good thoughts are sad unwelcome guests , and are knockt downe presently . thirdly , because if they have leisure , they are afraid to knovv it . hence people cry out of ministers , that they damne all , and will heare them no more , and they vvill not bee such fooles as to beleeve all that such say ; the reason is , they are afraid to know the vvorst of themselves ; they are afraid to be cut , an● therefore cannot indure the chirurgion ; they thinke , to be troubled in mind as others are , is the very high-rode to despaire ; and therefore if they doe heare a tale , how one after hearing of a sermon grew distracted , or drowned , or hanged hi● selfe , it shall be an item ; an a warning to them , as long as they ●●ve , for troubling their heads about such matters . men of guilty consciences ( hence ) flie from the face of god , as prisoners from the iudge , as debtors from the creditor . but if the lord of hosts c●n catch you , you must and shall ●eele with horrour of heart that which you feare a little now . fourthly , because if they be free from this foolish feare , they cannot see their misery , by reason that they looke upon their est●tes through false glasses , and by vertue of many false princip●es in their minds , they cheat themselves . which false principles are these principally ; i vvill but name them . first , they conceive , god that 〈◊〉 them will not be so cruell as to dam●● them . secondly , because they feele no misery ( but are very well ) therefore they feare none . thirdly , because god blesseth thē in their outward estates , in their corne , childrē , calling , friends , &c. would god blesse them so i● he did not love them ? fourthly , because they thinke sinne to be no great evill for all are sinners , so this cannot mischieve them . fifthly , because they thinke gods mercy is above all his workes , though sinne be vile , yet conceiving god to be all mercy , all honey , and no justice , they thinke they are well . sixthly , because they thinke christ dyed for all sinners , and they confesse themselves to be great ones . seventhly , because they hope well , and so thinke to have vvell . eightly , because they do as most do , who never crying out of their sinnes while they lived , & dying like lambs , at last they doubt not for their parts , doing as such doe , they shall dye happily as others have done . ninthly , because their desires and hearts are good , as they thinke . tenthly , because they doe as vvell as god will give them grace , and so god is in the fault onely , if they perish . these are the reasons and grounds upon which profane people are deceived . novv it follovveth to shew the grounds on which the finer sort miscarry . secondly , hollow professors cheat and cozen their ovvne soules . it is in our church , as it is in an old wood , where there are many tall trees , yet cut them and search them deeply , they prove pithlesse , saplesse , hollow , unsound creatures . these men twist their ovvne ruine vvith a finer thread , and can juggle better then the common sort , and cast mists before their owne eyes , and so cheat their ovvne soules . it 's ministers first work to turne men from darknesse into this light . act. . . and the spirits first worke to convince men of sinne , ioh. . . and therefore it's peoples maine worke to know the worst at first of themselves . novv the cause of these mens mistaking is three-fold . first , the spirituall madnesse and drunkennesse of their vnderstanding . secondly , the false bastard peace begot and nourished in the conscience . thirdly , the sly and secret distempers of the will. first , there are these seven drunken distempers in the understanding or minde of man , whereby he commeth to be most miserably deceived . first , the understandings arrogancie . you shall never see a man meane and vile in his owne eyes deceived psal. . . but a proud man or woman is often cheated ; hence proud haman thought surely hee was the man whom the king would honour , vvhen in truth it was intended for poore mo●decay : for , pride having once overspread the mind , it ever hath this property , it makes a penny stand for a pound , a sparke is blown up to a flame , it makes a great matter of a little seeming grace , and therefore the proud pharisee , when hee came to reckon with himselfe , hee takes his poore counter , that is , i am not as other men , nor as this publican , and sets it downe for . pound , that is , hee esteemes of himselfe , as a very rich man for it : so many a man because hee hath some good thing in himselfe , as , hee is pittifull to the poore , hee is a true man though a poore man , hee was never given to wine , or women . hee magnifieth himselfe for this title , and so deceives and over-reckons himselfe . there are your bristow-stones like diamonds , and many cheaters cozen countrey folkes with them , that desire to bee fine , and know not what diamonds are . so many men are desirous to be honest and to be reputed so , not knowing what true grace meanes , therefore bristow-stones are p●●rles in their eyes . a little seeming grace shines so bright in their eyes , that they are halfe bewitched by it , to thinke highly of themselves , although they be but glittering seeming jewels in a swines snout . a cab of doves dung was sould in samaria's time of famine at a great rate ; a man living in such a place , where all about him are either ignorant , or prophane , or civill , a little morall honesty ( dung in respect of true grace ) goes a great way , and is esteemed highly of , and he is as honest a man as ever lived . a man that lookes through a red glasse , all things appeare red ; a man looking upon himselfe through some faire spectacles , through some one good thing that hee hath in himselfe , appeares faire to him . it is said , luke . ult . the pharisees devoured widowes houses . might not this racking of rents make them question their estates ? no. why ? they for pretence made long prayers : so , many men are drunke now and then , but they are sorry ; they cannot but ●inne , but their desires are good ; they talke idly , but they live honestly ; they doe ill sometimes , but they meane well . thus when some good things are seene in themselves , pride puffs them with an overweening conceit of it , and so they cozen their owne soules . secondly , the understandings obstinacy : whereby the minde having been long rooted in this opinion , that i am in a good estate , will not suffer this conceit to be pluckt out of it . now , your old rooted , yet rotten professors , having growne long in a good conceit of themselves , will not beleeve that they have beene fooles all their life-time , and therefore now must pull downe , and lay the foundation againe ; and hence you shall have many say of a faithfull minister , that doth convince and condemne them and their estate to be most woefull ; vvhat ? shall such an upstart teach me ? doth hee think to make me dance after his pipe , and to think that all my good prayers , my faith , my charity , have beene so long abominable and vile before god ? no silver can bribe a man to cast away his old traditionall opinions and conceits whereby he cheats himselfe , till christs blood doe it , pet. . . and hence the woman of samaria objected this against iesus christ , that their old fathers worshipped in that mountaine , and therefore it was as good a place as ierusalem , the place of gods true worship , ioh. . . men grow crooked and aged with good opinions of themselves , and can seldome or never be set straight againe . hence such kinde of people though they would faine bee taken for honest religious christians , yet will never suspect their estates to be bad themselves , neither can they endure , that any other should search or suspect them to be yet rotten at the heart : and are not those wares and commodities much to bee suspected , nay concluded to be starke naught which the seller vvill needs put upon the chapman without seeing or looking on them first ? it 's a strong argument we produce against the papists religion to be suspected to be bad , because they obtrude their opinions on their followers to be beleeved without any hesitation or dispute about them , either before or after they have embraced them : certainly thy old faith , thy old prayers , thy old honesty or forme of piety are counterfeit wares , that cānot ondure searching , because thou wilt not be driven from this conceit , i am in a good estate , i have beene so long of this good mind and therefore will not begin to doubt now . it 's to be feared , that such kind of people , ( as i have much observed ) are either notoriously ignorant , or have sometime or other fallen into some horrible secret grievous sinnes , as whoredome , oppression , or the like , the guilt of which lying yet secretly on them , makes them fly from the light of gods truth , which would find them out , quarrelling both against it , and the ministers that preach it , rom. . . and therefore as it is with theeves when they have any stollen goods brought within doores , they will not be searched or suspected , but say , they are as honest men as themselves that come to search , for they feare if they be found out , that they shall be troubled before the judge , and may hardly escape with their lives : so many old professors , when the minister comes to search them , they clap to the doores upon the man and truth to● , and say they hope to be saved as well as the best of them all . the reason is , they are guilty , they are loath to bee troubled and cast downe by seeing the worst of themselves , and thinke it 's hard for them to goe to heaven , and be saved , if they have beene in a wrong way all their life-time . an honest heart will cry after the best meanes , lord search me , iohn . . and open all the doores to the entertainment of the straightest , strictest truths . thirdly , the understandings obscurity or ignorance of the infinite exactnesse , glorious purity , and absolute perfection of the law of god ; whence it commeth to passe , that this burning lamp or bright sunne of gods law , being set in their mindes , rotten grounds of their ovvne righteousnesse , doing some things according to the law of god , shines and glisters gloriously in their eyes , in the darke night time of dismall darknesse , by doing of which they thinke they please god , and their estates are very good , i was alive , saith paul , rom. . . without the law , and he gives the reason of it , because sin did but sleepe in him like a cut-throat in an house , where all is quiet . before the law came , hee saw not that deadly secret core of corruption , and that litter of rebellion that was lurking in his heart , and therefore thought highly of himselfe for his owne righteousnesse . the gospell is a glasse to shew men the face of god in christ , cor. . ult . the law is that glasse that sheweth a man his owne face , and what hee himselfe is . now if this glasse be taken away , and not set before a deformed heart , how can a man but thinke himselfe faire ? and this is the reason why civill men , formalists , almost every one , thinke better of themselves then indeed they are , because they reckon without their hoast , that is , they judge of the number , nature , and greatnesse of their sins by their owne bookes , by their owne reason , they look not gods debt-book , gods exact lawes over , and compare themselves therewith ; if they did , it would amaze the stoutest heart , and plucke downe mens plumes , and make them say , is there any mercy so great as to passe by such sinnes , and to put up such wrongs , and to forgive such sinnes and debts , one of which alone may undoe me , much more so many ? ●ourthly , the understandings security or sleepinesse , whereby men never reflect upon their owne actions , nor compare them with the rule ; although they have knowledg of the law of god , yet it is with them , as it is with men that have a faire glasse before them , but never beholding thēselves in the glasse , they never see their spots . this is the woe of most unregenerate men ; they want a reflecting power & light to judg of themselves by , ier. . . you shall have them thinke on a sermon , here 's for such an one , and such an one is ●ouched here ; when it may be the same sermon principally speakes of them ; but they never say , this concerneth me , i was found out through the goodnesse of the lord to day , and surely the man spake unto none but unto me , as if some body had told him what i have done . and hence you shall find out many lame christians , that will yeeld to all the truthes delivered in a sermon , and commend it too , but goe a way , and shake off all truthes that serve to convince them . and hence many men , when they examine themselves in generall , whether they have grace or no , whether they love christ or no , they think yes , that they doe withall their hearts ; yet , they neither have this grace or any other , what ever they thinke , because they want a reflecting light to judge of generalls by their owne particular courses . for , tell these men , that he that loves another truely , will often thinke of him , speake of him , rejoyce in his company , will not wrong him willingly in the least thing : now aske them if they love christ thus ; if they have any reflecting of light , they will see , where they have one thought of christ , they have . on other things . rejoyce ? nay they are weary of his company in word , in prayer . and that they doe not onely wrong him , but make a light matter of it , when it is done , all are sinners , and no man can live without sin . like a sleepy man ( fire burning in his bed-straw ) he cryes not out , when others haply lament his estate , that see a farre off , but cannot helpe him , isay , . . a man that is to be hanged the next day , may dreame overnight , hee shall be a king ; why ? because hee is asleepe , hee reflects not on himselfe . thou mayest goe to the devill and be damned , and yet ever thinke and dreame , that all is well with thee . thou hast no reflecting light to judge of thy selfe . pray , pray therefore that the lord would turne your eyes inward , and doe not let the devill and delusion shut you out of your owne house from seeing what court is kept there every day . fiftly , the understandings impiety ; whereby it lessens and vilifies the glorious grace of god in another : whence it comes to passe , that this deluded soule seeing none much better then himselfe , concludes , if any be saved , ● shall no doubt be one , isay . , . men will not behold the majesty of god in the lives of his people ; many a man being too light , yet desirous to goe and passe for current , weighs himselfe with the best people , and thinkes , what have they that j have not ? what doe they that j doe not ? and if he see they goe beyond him , he then turnes his owne ballance with his finger , and makes them too light , that so he himselfe may passe for weight . and this vilifying of them and their grace , judging them to be of no other mettall then other men , appeares in three particulars . first , they raise up false reports , of gods people , and nourish a kennell of evill suspitions of them : if they know any sin committed by them , they will conclude , they be all such ; if they see no offensive sinne in any of them , they are then reputed a pack of hypocrites : if they are not so uncharitable ( having no grounds ) they prophesy they will hereafter be as bad as others , though they carry a faire flourish now . secondly , if they judge well of them , then they compare themselves to them , by taking a scantling onely by their outside , and by what they see in them , and so , like children , seeing stars a great way off , think them no bigger nor brighter then winking candles . they stand a far off from seeing the inside of a child of god , they see not the glory of god filling that temple , they see not the sweet influence they receive from heaven , and that fellowship they have with their god ; and hence they judge but meanly of them , because the out side of a christian is the worst part of him , and his glory shines chiefly within . thirdly , if they see , gods people doe excell them , that they have better lives , and better hearts , & better knowledge , yet they will not conclude that they have no grace , because it hath not that stamp that honest mens money hath . but this prank they play , they think such and such good men have a greater measure , and a higher degree of grace then themselves , yet they dare be bold to thinke and say , their hearts are as upright , though they be not so perfect as others are ; and so vilifie the grace that shines in the best men , by making this gold to differ from their owne copper , not essentially but gradually , and hence they deceive themselves miserably , not but that one ( starre or ) sincere christian differs from another in glory : i speake of those men onely , that never were fixt in so high a sphere , as true honesty dwells , yet falsely father this bad conclusion , that they are upright for their measure , that they have not the like measure of grace received as others have . sixthly , the understandings idolatry : whereby the mind sets up , and bowes down to a false image of grace ; that is , the minde being ignorant of the height and excellence of true grace , takes a false scantling of it , and so imagins and fancies within it selfe , such a measure of common grace to be true grace , which the soule easily having attained unto , conceives it is in the state of grace , and so deceives it selfe miserably , rom. . . and the minde comes to set up her image thus . first , the minde is haunted and pursued with troublesome feares of hell. conscience tells him , hee hath sinned , and the law tells him he shall die , and death appeares and tells him , he must shortly meere with him ; and if he be taken away in his sinnes , then comes a black day of reckoning for all his privie prankes , a day of bloud , horrour , judgement and fire , where no creature can comfort him . hence saith hee , lord , keepe my soule from these miseries ; hee hopeth it shall not prove so evill with him , but feares it will. secondly , hereupon hee desireth peace and ease , and some assurance of freedome from these evils . for it is an hell above ground , ever to be on the wrack of tormenting feares . thirdly , that he may have ease , he will not swagger his trouble away , nor drowne it in the bottome of the cup , nor throw it away with his dice , nor play it away at cards , but desires some grace , ( and commonly it 's the least measure of it too : ) hereupon he desires to heare such sermons , and read such bookes as may best satisfie him concerning the least measure of grace ; for , sinne onely troubling him , grace onely can comfort him soundly : and so , grace , which is meate and drinke to an holy heart , is but physicke to this kinde of men , to ease them of their feares and troubles . hereupon being ignorant of the height of true grace , he fancieth to himselfe such a measure of common grace to be true grace . as , if he feeles himselfe ignorant of that which troubles him : so much knowledge will i then get , saith he . ●f some foule sinnes in his practise trouble him , these he will cast away , and so reformes : if omission of good duties molests him , he will heare better , and buy some good prayer-booke , and pray oftner . and if he be perswaded such a man is a very honest man , then he will strive to doe as he doth ; and now he is quieted . when he hath attained unto this pitch of his ovvne , now he thinkes himselfe a young beginner , and a good one too , so that if he dyeth , he thinkes hee shall doe well ; if he liveth , he thinkes and hopes he shall grow better ; and vvhen he is come to his ovvne pitch , here he sets downe his state fully satisfied . and novv , if he be prest to get into the estate of grace , his answer is , that is not to be done now , he thankes god , that care is past . the truth is ( beloved ) 't is too high for him ; his owne legges could never carry him thither , all his grace , comming by his owne working , not by god almighties power . let a man have false weights , he is cheated grievously with light gold ; why ? because his weights are too light : so these men have too light weights to judge of the weight of true grace ; therefore light , clipt , crackt pieces cheat them . hence you shall have those men commend pithlesse , saplesse men for very honest men as ever brake bread ; why ? they are just answerable to their weights . hence i have not much wondered at them , who maintaine that a man may fall away from true grace : the reason lyeth here : they set up to themselves such a common worke of grace to bee true grace ; from which , no wonder that a man may fall . hence bellarmine saith , that which is true grace , veritate essentiae onely , may be lost , not that grace which is true , veritate firmae soliditatis ; which latter , being rightly understood , may be called speciall , as the other , common grace . hence also you shall have many professors hearing a hundred sermons , never moved to grovv better . hence likewise you shall see our common preachers comfort every one almost , that they see troubled in minde , because they thinke presently , they have true grace : now they begin to be sorrowfull for their sinnes . 't is just according to their owne light weights . for the lords sake take heed of this deceit . true grace ( i tell you ) it 's a rare pearle , a glorious sun clowded from the eyes of all but them that have it , rev. . . a strange admirable , almighty worke of god upon the soule , vvhich no created power can produce , as far different in the least measure of it , from the highest degree of common grace , as a devill is from an angell ; for 't is christ living , breathing , raigning , fighting , conquering in the soule . downe therefore with your idoll grace , your idoll honesty : true grace never aimes at a pitch , it aspires onely to perfection , phil. . , . and therefore chrysostome calls saint paul , insatiabilis dei cultor : a greedy , insatiable , devouring worshipper of the lord almighty . seventhly , the understandings errour is another cause of mans ruine . and that is seene principally in these five things , these ●ive errours or false conceits . first , in judging some trouble of minde , some light sorrow for sinne to be true repentance ; and so thinking they doe repent , hope they shall bee saved ; for sinne is like sweet poyson , while a man is drinking it dovvne by committing of it , ther 's much pleasure in it , but after the committing of it , there is a sting in it , prov. . . . then the time commeth when this poyson workes , making the heart swell vvith griefe , sorry they are at the heart , they say , for it ; and the eyes drop , and the man that committed sin vvith delight , now cryes out vvith griefe in the bitternesse of his soule ; o that i , beast that i am , had never committed it , lord , mercy , mercy , prov. . , . . . nay , it may be they vvill fast , and humble , and afflict their soules voluntarily for sinne , and now they think they have repented , isai. : . and hereupon , when they heare , that all that sinne shall dye , they grant this is true indeed , except a man repent , and so they thinke they have done already . this is true , at what time soever a sinner repents , the lord will blot out his iniquities . but this repentance is not when a man is troubled somewhat in mind for sinne , but when he commeth to mourne for sinne as his greatest evill , as if he should see all his goods and estate on a light fire before him ; and that not for some sinnes , but all sinnes , little and great ; and that not for a time , for a fit and away ( a land-floud of sorrow ) but alwaies like a spring never dry , but ever running all a mans life-time . secondly , in judging the striving of conscience against sinne , to be the striving of the flesh against the spirit , and hence come these speeches from carnall blacke mouthes ? the spirit is willing , but the flesh is weake : and hence men thinke , they being thus compounded of flesh and spirit , are regenerate , and in no worse estate then the children of god themselves : as sometime i once spake with a man that did verily thinke , that pilate was an honest man , b●cause he was so unwilling to crucifie christ ; which unwillingnesse did arise onely from the restraint of conscience against the fact. so many men judge honestly , yet simply upon such a ground of themselves , they say , they strive against their sin●es , but lord be mercifull unto them , they say the flesh is fraile ; and hence arminius gives a diverse interpretation of the seventh chapter of the romans from ordinary divines ; concerning which , paul speakes in the person of an unregenerate man , because he observed divers gracelesse persons ( as hee saith himselfe ) having fallen , and falling commonly into sinnes against conscience , to bring that chapter in their owne defe●ce and comfort , because they did that which they allowed not , vers . . and so it was not they , but sinne that dvvelled in them . and so , many among us know , they should be better , and strive that they may grow better , but through the power of sin , cannot ; conscience telleth them they must not sinne , their hearts and lusts say they must sinne ; and here forsooth is flesh and spirit : oh no , here is , conscience and lust onely by the eares together . which striving , herod , balaam , pilate , or the vilest reprobate in the world may have . such a vvarre argueth not any grace in the heart , but rather more strength of corruption , and more power of sinne in the heart ; as , it 's no vvonder if a horse run avvay vvhen he is loose ; but when his bit and bridle is in his mouth , now to bee wilde , argueth he is altogether untamed and subdued . take ●eed therefore of judging your estate to bee good , because of some backvvardnesse of your hearts to commit some sinnes , though little sinnes ; for thy sinnes may be , and , it is most certaine , are more powerfull in thee , then in others that have not the like struglings , because they have not such checks as thou hast to restraine thee . knovv therefore that the striving of the spirit against the flesh , is against sinne , because it is sinne ; as a man hates a toad , though he be never poisoned by it ; but the striving of thy conscience against sinne , is onely againe sin , because it is a troubling , or a damning sinne ; the striving of the spirit against the flesh , is from a deadly hatred of sinne , rom. . . but thy striving of conscience against sinne , is onely from a feare of the danger of sinne ; for balaam had a mind to curse the israelites for his monies sake , but if he might have had an house full of silver and gold ( which is a goodly thing in a covetous eye ) it is said , hee durst not curse them . thirdly , in judging of the sincerity of the heart by some good affection in the heart . hence many a deluded soule reasons the case out thus with himselfe : either j must be a prophane man , or an hypocrite , or an upright man. not profane , i thanke god , for i am not given to whoring , drinking , oppression , swearing : nor hypocrite , for i hate these shewes , i cannot indure to appeare better without then i am within ; therefore i am upright . why ? oh , because mine heart is good , mine affections & desires within are better then my life without , and what ever others judge of me , i know mine own heart , & the heart is all that god desires . and thus they foole themselves , prov. . . this is one of the greatest causes and grounds of mistake amongst men that thinke best of themselves : they are not able to put a difference betweene the good desires and strong affections that arise from the love of jesus christ. selfe-love will make a man seeke his own good and safety ; hence it will pull a man out of his bed betimes in the morning , and call him up to pray ; it will take him and cary him into his chamber towards evening , and there privately make him seeke , and pray , and tug hard for pardon , for christ , for mercy , lord evermore give us of this bread ▪ but the love of christ makes a man desire christ and his honour for himselfe , & all other things for christ. it is true , the desires of sonnes in christ by faith are accepted ever , but the desire of servants , men that worke onely for their wages out of christ , are not . fourthly , in judging of gods love to them , by aiming sometimes at the glory of god. is this possible , that a man should aime at gods glory , and yet perish ? yes , and ordinary too . a man may be liberall to the poore , maintaine the ministery , be forward and stand for good things , whence he may not doubt but that god loves him : but here is the difference , though a wicked man may make gods glory in some particular things his end , yet he never makes it in his generall course his utmost and last end : a subtle apprentice may doe all his masters work , but he may take the gaine to himselfe , or divide it betwixt his master and himselfe , and so may be but a knave , as observant as he seemes to be : so a subtle heart , ( yet a vile villanous heart ) may forsake all the world , as iudas did , may binde himselfe apprentice to all the duties god requireth outwardly at his hands , and so doe good works , but what 's his last end ? it 's that hee might gaine respect or place , or that christ may have some part of the glory , and he another . simon magus would give any money sometimes that he could pray so well , know so much , and doe as others doe , and yet his last end is for himselfe ; but how can you beleeve , if you seeke not that glory that comes from god , sayes christ ? there 's many seeke the honour of christ , but doe you seeke his honour onely ; is it your last end , where you rest and seeke no more but that ? if thou wouldest know whether thou makest christs glory thy last end , observe this rule : if thou art more grieved for the eclipse of thine owne honour , and for thine owne losses , then for the losse of gods honour , it is an evident signe thou lovest it not , desirest it not as thy chiefest good , as the last end , for thy summum bonum , and therefore doest not seeke gods honour , in the prime and chiefest place . sinne troubled paul more than all the plagues and miseries of the world : indeed , if thy name be dashed with disgrace , and thy will be crossed , thy heart is grieved and disquieted , but the lord may lose his honour daily by thine owne sinnes , and those that be round about thee , but not a teare , not a sigh , not a groane , to behold such a spectacle . as sure as the lord lives , thou seekest not the lords name , or honour , as thy greatest good . fifthly , in judging the power of sinne to be but infirmitie ; for if any thing trouble an unregenerate man , and makes him call his estate into question , it is sinne either in the being or power of it . now sinne in the being ought no● , must not , make a man question his estate , because the best have that left in them , that will humble them , and make them live by faith ; therefore the power of sinne onely can trouble a man. now if a man doe judge of this to be onely but infirmitie , which the best are compassed about withall ; hee cannot but lie downe securely , and thinke himselfe well . and if this errour be setled in one that lives in no one knowne sinne , it is very difficult to remove : for let the minister cast the sparkes of hell in their faces , and denounce the terrour of god against them , they are never stirred : why ? because they thinke , here 's for you that live in sinne , but as for themselves , although they have sinnes , yet they strive against them , and so cannot leave them ; for , we must have sinne as long as we live here , they say . now marke it , there 's no surer signe of a man under the bloudy raigne , and dominion of his lusts and sinnes , than this ; that is , to give way to sinne , ( though never so little and common ) nor to be greatly troubled for sinne ( for they may be a little troubled ) because they cannot overcome sinne ; i deny not , but the best doe sinne daily ; yet this is the disposition of paul , and every child of god , he mourneth not the lesse , but the more for sinne ; though he cannot quite subdue them , cast them out and overcome them ▪ as a prisoner mournes the more that he is bound with such fetters he cannot breake ; so doth eyery one truely sensible of his woefull captivitie by sinne ; this is the great difference between a raging sinne a man will part with all , and a sinne of infirmity a man cannot part withall ; a sinne of infirmitie is such a sinne as a man would , but cannot part with it , and hence he mournes the more for it . a raging sinne is such a sinne , as a man happily by vertue of his lashing conscience , would sometimes part withall , but cannot , and hence mournes the lesse for it , and gives way unto it . now for the lords sake take heede of this deceit ; for i tell you , those sinnes you cannot part withall , if you groane not day and night under them , ( saying ; o lord , helpe me , for i am weary of my selfe ) and my life , will certainly undoe you . you say , you cannot but speake idely , and thinke vainely , and doeill , as all doe sometimes ; i tell you , those sinnes shall be everlasting chaines to hold you fast in the power of the devill untill the judgement of the great day . and thus much of the understandings corruption , whereby men are commonly deluded ; now followeth the second . secondly , in regard of the false bastard peace begot in the conscience . why should the campe tremble when scouts are asleepe , or give a false report , when the enemies are neare them ? most men thinke they are in a safe estate , because they were never in a troubled estate , or if they have beene troubled , because they have got some peace and comfort after it . now this false peace is begot in the heart , by these foure meanes . . by sathan . . by false teachers . . by a false spirit . . by a false application of true promises . . by sathan , whose kingdome shall fall if it should be divided , and be alwayes in a combustion : hence he laboureth for peace , luke . . when the strong man keepeth the palace , his goods be in peace , that is , when sathan armed with abundance of shifts and carnall reasonings possesseth mens soules , they are at peace . now looke as masters give their servants peace , even so the devill . . by removing all things that may trouble them : and . by giving unto them all things that may quiet and comfort them , as meat , drinke , rest , lodging , &c. so doth sathan deale with his slaves and servants . first , by removing those sins which trouble the conscience ; for a man may live in a sinne , and yet never be troubled for that sinne ; for sinne against the light of conscience onely troubles the conscience ; as children that are tumbling and playing in the dust , they are not troubled with all the dust , nay , they take pleasure to wallow in it ; but onely with that ( whether it be small or great ) that lights in their eyes . and hence that young man came boasting to christ , that hee had kept all the commandements from his youth , but went away sorrowfull , because that dust , that sinne he lived in with delight before , fell into his eyes , and therefore was troubled : now marke the plot of the devill , when he can make a man live , and wallow , and delight in his sinnes , and so serve him , and yet will not suffer him to live in any sinne against conscience , whereby he should be troubled , and so seeke to come out of his woefull estate , he is sure this man is his owne ; and now a poore deluded man himselfe goes up and downe , not doubting but he shall be saved ; why ? because their conscience ( they thanke god ) is cleare , and they know of no one sinne they live in , they know nothing by themselves , that may make them so much as suspect their estate is bad , matth. . . i came not to call the righteous , but sinners to repentance , that is , such an one as in his owne opinion , is fish whole ; every sinne being a child of gods sicknesse , he is never without some kinde of sorrow : but some sins onely being a naturall mans sicknesse , they being removed , he recovers out of his former sorrow , and growes well againe , and thinkes himselfe sound : but , the lord jesus never came to save such , therefore satankeepes possession of them . for the lords sake looke to this subtilty ; many thinke themselves in a good estate , because they know not the particular sinne they live in , whereas satan may have stronger possession of such as are bound with his invisible fetters and chaines , when those that have their pinching bolts on them may sooner escape . secondly , by giving the soule liberty to recreate it selfe in any sinfull course , wherein the eye of conscience may not be pricked and wounded . servants when they are put alwayes to worke , and never can goe abroad , are weary both of work and master : that master pleaseth them , that giveth them most liberty . to be pent up all the day long in doing gods worke , watching , praying , fighting against every sinne , this is a burden , this is too strict , and because that they cannot endure it , they thinke the lord lookes not for it at their hands . now satan gives men libertie in their sinfull courses ; and this libertie begets peace , and this peace makes them thinke well of themselves , pet. . . there 's many rotten professors in these dayes , that indeed will not open their mouthes against the sincere hearted people of god , yet they walke loosely , and take too much liberty in their speeches , liberty in their thoughts , liberty in their desires and delights , liberty in their company , in their pastimes , and that sometimes under a pretence of christian liberty , and never trouble themselves with these needlesse controversies , to what end , or in what manner doe i use these things ? whereas the righteous man feareth alway , considering there is a snare for him in every lawfull liberty . may not i sinne in my mirth , in my speaking , in my sleeping ? oh! this liberty that the devill gives , and the world takes , besots most men with a foolish opinion , that all is well with them . thirdly , by giving the soule good dyet , meate and drinke enough , what dish he likes best . let a master give liberty , yet his servant is not pleased , unlesse he hath meate and drinke and food : so there 's no wicked man under heaven , but as he takes too much liberty in the use of lawfull things , so he feedeth his heart with some unlawfull secret lust , though all the time they live in it , it may be , it is unknown to them , luk. . dives had his dish , his good things , and so sang himselfe a sleepe , and bad his soule take his ease and rest : yea observe , this dyet is poysoned in it selfe , but ever commended to the soule as wholsome , good , and lawfull . they christen sinne with a new name , as popes are at their election ; if he be bad , they call him sometimes pius , if a coward , leo , &c. so covetousnesse is good husbandry ; company keeping , good neighbourhood ; lying , to save their credit from cracking , but a handsome excuse : and hence the soule goes peaceably on , and beleeves he is in a good estate . fourthly , by giving the soule rest and sleepe , that is , cessation sometimes from the act of sinne ; hence they are hardly perswaded that they live in sin , because they cease sometimes from the act of sinne , as no man doth alwayes sweare , nor is he alwayes drunk , nor alwayes angry . they think , onely their falls in these or the like sinnes , are slips and falls , which the best man may have sometimes , and yet be a deare child of god. oh! satan will not alwayes set men at his worke ; for if men should alwayes have their cups in their hands , and their queanes in their armes ; if a covetous man should alwayes root in the earth , and never pray , never have good thoughts , never keepe any sabbath , if a man should alwayes speake idely , and never good word drop from him , a mans conscience would never be quiet , but shaking him up for what he doth ; but by giving men respite from sinning for a time , satan getteth stronger possession afterwards , as matth. . . when the uncleane spirit is gone out of a man , it returnes worse . sampsons strength alwayes remained , and so doth sinnes strength in a naturall man , but it never appeares untill temptation come . fifthly , by giving the soule faire promises of heaven and eternall life , and fastning them upon the heart . most men are confident their estate is good , and though god kills them , yet will they trust in him , and cannot be beaten from this . why ? oh ! satan bewitcheth them : for as he told evah by the serpent , shee should not dye , so doth he infinuate his perswasions to the soule , though it live in sinne , he shall not dye , but doe well enough , as the precisest . satan gives thus good words , but wofull wages , the eternall flashes of hell. ii. by false teachers . who partly by their loose examples , partly by their flattering doctrines in publike , and their large charitie in private , dawbing up every one ( especially that is a good friend unto them ) for honest and religious people , and if they be but a little troubled , applying comfort presently , and so healing them that should be wounded , and not telling them roundly of their herodias , as iohn baptist did herod . hereupon they judge themselves honest , because the minister will give them the beggerly pasport , and so they goe out of the world , and dye like lambes , being wofully cheated , matth. . . looke abroad in the world , and see what is the reason so many feed their hearts with confidence they shall be saved , yet their lives condemne them , and their hearts acquit them ; the reason is , such and such a minister will goe to the ale-house , and he never prayes in his family , and he is none of these precise hot people , and yet as honest a man as ever lives , and a good divine too . ahab was miserably cheated by foure hundred false prophets . whilst the minister is of a loose life himselfe , he will winke at others and their faults , least in reproving them , he should condemne himselfe , and others should say unto him , physitian , heale thy selfe . theeves of the same company will not steale from one another , least they trouble thereby themselves ; and hence they give others false cards to saile by , false rules to live by ; their unconscionable large charitie , is like a gulfe that swalloweth ships ( soules i meane ) tossed with tempests , and not comforted , isa. . , . and hence all being fish that commeth to their net , all men thinke so of themselves . iii. a false spirit . this is a third cause that begets a false peace ; as there is a true spirit that witnesseth to our spirits , that wee are sonnes of god , rom. . . so there is a false spirit , just like the true one , witnessing that they are the sonnes of god , iohn . . we are bid to try the spirits : now , if these spirits were not like gods true spirit , what need tryall ? as , what need one try whether dirt be gold , which are so unlike to each other . and this spirit i take to be set downe , matth. . . now looke as the true spirit witnesseth , so the false spirit , being like it , witnesseth also . first , the spirit of god humbles the soule : so before men have the witnesse of the false spirit , they are mightily cast downe and dejected in spirit , and hereupon they pray for ease , and purpose to lead new lives , and cast away the weapons , and submit , psal. . . secondly , the spirit of god in the gospel reveales jesus christ , and his willingnesse to save ; so the false spirit discovereth christs excellency and willingnesse to receive him , if he will but come in . it fateth with this soule as with surveyors of lands , that take an exact compasse of other mens grounds , of which they shall never enjoy a foot. so did balaam , num. . , . this false spirit sheweth them the glory of heaven and gods people . thirdly , hereupon the soule commeth to be affected , and to taste the goodnesse and sweetnesse of jesus christ , as those did , heb , . and the soule breakes out into a passionate admiration : oh ● that ever there should be any hope for such a vile wretch as i am and have been , and so joyes exceedingly , like a man halfe way wrapt up into heaven . fourthly , hereupon the soule being comforted after it was wounded , now calleth god , my god , and christ , my sweet saviour , and now it doubts not but it shall be saved ; why ? because i have received much comfort after much sorrow , and doubting , hos. . , . and yet remaines a deluded miserable creature still . but here marke the difference betweene the witnesse of each spirit . the false spirit makes a man beleeve he is in the state of grace , and shall be saved , because he hath tasted of christ , and so hath been comforted , and that abundantly : but the true spirit perswades a man , his estate is good and safe , because he hath not onely tasted , but bought this christ ; as the wise merchant in the gospel , that rejoyced he had found the pearle , but yet stayes not here , but sells away all , and buyes the pearle . like two chapmen that come to buy wine , the one tasts it , and goeth away in a drunken fit , and so concludes it is his : so a man doth , that hath the false spirit : but the true spirited man doth not onely taste , but buyes the wine , although he doe not drinke it all downe , when he cōmeth to taste it ; yet he having been incited by tasting to buy it , now he calls it his owne : so a child of god tasting a little of god , and a little of christ , and a little of the promises at his first conversion , although he tastes not all the sweetnesse that is in god , yet he forsakes all for god , for christ , and so takes them lawfully as his owne . againe , the false spirit having given a man comfort and peace , suffers a man to rest in that estate ; but the true spirit having made the soule taste the love of the lord , stirreth up the soule to doe and worke mightily for the lord. now the soule cryeth out ; what shall i doe for christ that hath done wonders for me ? if every haire on my head were a tongue to speake of his goodnesse , it were too little . nehem . . . the joy of the lord is our strength . psal. . . vphold me with thy free spirit , or as the chaldean paraphrase hath it , thy kingly spirit ; the spirit of adoption in gods childe is no underling , suffering men to lye downe , and cry , my desires are good , but flesh is fraile ; no , it is a kingly spirit that raignes where it liveth . iv. false applying of true promises , is the last cause of false peace . and when a man hath gods spirit within , and gods hand and promise ( as he thinks ) for his est●●e , now he thinkes all safe . thus did the iewes , they said , wee have abraham to our father , and so reputed themselves safe , god having made them promise , i will be a god of thee , and of thy seed . but here is a difference betweene a child of gods application of them & a wicked mans ; the first applieth them so to him , as that he liveth upon them , and nothing but them ; and to whom doth the dugge belong , but to the childe that liveth upon it . the other lives upon his lusts , and creatures , and yet catcheth hold on the promise . by these foure meanes is begot a bastard false peace . thus much of the second cause of mans deceiving himselfe ; false peace in the conscience . now followeth the third . iii. the corruptions and distempers of the will , which is the third cause why men deceive themselves . which are many . i will onely name three . first , when the will is resolved to goe on in a sinfull course , and then sets the understanding a worke to defend it . whence it fareth with the soule , as with a man that commeth to search for stollen goods , who having received a bribe afore-hand , searcheth every where but where it is , and so the man is never found out to be what he is : so a man having tasted the sweetnesse of a sinfull course ( which pleasure bribes him ) he is contented to search into every corner of his heart , and to try himselfe , as many doe , except there where his da●ling lust lyes ; he sits upon that , and covers it willingly from his owne eyes , as rachel did upon stolne gods , and so never findes out himselfe , . . . a man that hath a mind to sleepe quietly , will cause the curtaines to be drawne , and will let some light come in , but shuts out all that , or so much as may hinder him from sleeping : so a man having a mind to sleepe in some particular sinfull course at his ease , will search himselfe , and let some light come into his minde . and hence many prophane persons , that know much , ( their opinions are orthodox , their discourse savoury ) yet doe they know little of themselves , and of those sinnes and lusts that haunt them , which they must part with , because this light troubleth them ▪ if hinders them from sleeping in their secure estate , and therefore they draw the curtaine here : hence many men that live in those sinnes of the grossest usury , finding the gaine , and tasting the sweet of that sinne , will reade all bookes , goe to all those ministers , they suppose , that hold it lawfull , and so pick up and gather reason to defend the lawfulnesse of the sinne , and so because they would not have it to be a sinne , finde out reasons whereby they thinke it no sinne ; but the bottome is this , their will hath got the bribe , and now the understanding playes the lawyer , and hence men live in the most crying sinnes , and are sure to perish , because they will not know they are in an errour . secondly , when the will sets the understanding a worke to extenuate and lessen sinne : for many , when they see their sinne , yet make it small by looking at the false end of their opticke glasse ; they thinke such small matters never make any breach betweene the lord and their soules . hence they say , the best man sinnes seven times a day , and who can say my heart is cleane ? what is the reason that a child of god hath little peace many times after commission of small sinnes ? oh! it is because they see the horrible nature of the least sinne : small wrongs against so deare , so great a friend as the lord is , it cuts their hearts ; yet a carnall heart is never troubled for great sinnes , because they make a light matter of them . thirdly , wilfull ignorance of the horrible wrath of god. hence men rush on in sinne , as the horse into the battell . hence men never feare their estates , because they know not gods wrath hanging over them . coldest snakes when they are frozen with cold , never sting nor hurt ; one may carry a neast of them in his bosome : but bring them to the fire , then they hisse and sting : so sinne when it is brought neare gods wrath , ( that devouring fire ) it makes men cry out of themselves , then i am undone , oh i am a lost creature ; but being not thus heated , sinne never makes a man cry out of himselfe . these are the causes why men are ignorant of their wofull , miserarable estate , which ignorance is the first rocke , or the first powder-plot that spoyles thousands . yet , there are three more dangerous , because more secret . now followeth the second reson of mens ruine . by reason of mans carnall securitie , whereby men cannot be affected with , nor so much as have hearts to desire to come out of their misery , when they know it : for if a mans minde understand his misery , yet if the heart be hard or sleepy , and not affected , loaden , wounded , humbled , and made to groane under it , he will never greatly care to come out of it , isa. . , . now this is the estate of many a soule , he doth know his misery , but by reason of the sleepy , secure , senseles spirit of slumber , he never feeles it , nor mournes under it , and so comes out of it . now the reasons of this security are these . because god powres not out the full measure of his wrath upon men , because hee kindles not the pile of wrath that lyes upon men , it s reserved and concealed , not revealed from heaven , and so long , let god frowne , ministers threaten , and smaller judgements drop , yet they will never seeke shelter in jesus christ , but sleepe in their sinnes , untill god raine downe flouds of horrour , bloud , fire , untill gods arrowes sticke in mens hearts , they will never seeke out of themselves unto jesus christ , eccle. . . so long as gods plagues were upon phara●h , he giveth faire words , and moses must be sent to pray for him : but when gods hand is taken away , now pharaohs heart is hardened . so long as gods sword is in his scabberd , men have such stout hearts , that they will never yeeld ; god must wound , and cut deep , and stab , and thrust to the very heart , else men will never yeeld , never awaken , till gods fists be about mens eares , and he is dragging them to the stake ; men will never awake and cry for a pardon and deliverance of their woefull estate . secondly , because if they doe in part feele , and so feare gods wrath , they put away the evill day farre from them , they hope they shall doe better hereafter , and repent some other time , and therefore they say , soule eate , drinke , follow thy sports , cups , queanes ; thou hast a treasure of time which shall not be spent in many yeares , isay . , . that looke as it is with the waxe ▪ let it be of never so pliable a disposition , and the fire never so hot , yet if it be not brought neare the fire , and be held in the fire , it never m●lts , but still remaines hard : so it is here . let a man or woman have never so gentle or pliable a nature , and let gods wrath be never so hot and dreadfull in their judgements , yet if they make not the day of wrath present to them , if they see it not ready every moment to light upon their hearts , they are never melted , but th●y remaine hard-hearted , secure , sleepy wretches , and never groane to come out of their wo●full estate ; and this is the reason why many men , that have guil●y consoiences , thought they have many secret wishes and purposes to bee better , yet never cry out of themselves , nor ever seeke earnestly for mercy , till they lie upon their death-bed , and then , oh the promises that they ply god with ! try me lord , & restore me once more to my health , and life againe , and thou shalt see how thankfull i will be ; because that now they apprehend wrath and misery neare unto them , heb. . . thirdly , because they thinke they can beare gods wrath , though they doe conceive it neare at hand , even at the very doores : men thinke not that hell is so hot , nor the devill so black , nor god so terrible as in deede he is . and hence wee shall observe the prophets present gods wrath as a thing intolerable before the eyes of the people , that thereby they might quench all those cursed conceits of being able to beare gods wrath , nahum . . and hence we shall have many men desperately conclude , they will have their swinge in sinne , and if they perish they hope they shall be able to beare it , it is but a damning they thinke , and hence they goe on securely . o poore wretches ! the devill scares and feares all the world , and at gods wrath the devills quake , and yet secure men feare it not , they thinke hell is not so terrible a place . fourthly , because they know no better an estate : hence though they feele their wofull and miserable condition , yet they desire not to come out of it . although men finde hard lodging in the world , hard times , hard friends , hard hearts , yet they make a shift with what they finde in this miserable inne , untill they come to hell ; for such a man pursued by outward miseries or inward troubles , there stayes . o miserable man , that makes shift till he come to hell. they may heare of the happy estate of gods people , but not knowing of it experimentally , they stay where they are , ioh. . . take a princes childe , and bring it up in a base house and place , it never aspires after a kingdome or crowne : so men , hatcht in this world , knowing no better an estate , never cast about them to get a better inheritance than that they scramble for here . wives mourne for the long absence of their beloved husbands , because they know them and their worth . god may absent himself from men , weeks , months , yeares , but men shed not one teare for it , because they never tasted the sweetnesse of his presence . it is strange to see men take more content in their cups and cards , pots and pipes , dogges and hawkes , than in the fellowship of god and christ , in word , in prayer , in meditation , which ordinances are burdens and prisons unto them . what is the reason of it ? is there no more sweetnesse in the presence of gods smiling in christ , than in a filthy whore ? yes , but they know not the worth , sweetnesse , satisfying goodnesse of a god ; yet into fresh waters they will never returne , because now they taste a large difference of each estate : so it is here , if men did but once taste of the happinesse of gods people , they would not for a thousand worlds be one halfe houre in their wild loose sea agai● ▪ e. fifthly , because if they doe know a better estate , yet their present pleasures , their sloth doth so bewitch them , and gods denyals when they seeke unto him , doe so farre discourage them , that they sleepe still securely in that estate . a flothfull heart bewitched with present ease and pleasures and delights , considering many a teare , many a prayer must it make , many a night must it breake its sleepe , many a weary step must it take towards heaven and christ , if ever it come there , growes discouraged and deaded , and hard-hearted in a sleepy estate , and had rather have a bird in the hand then two in the bush , prov. . . ier. . . the israelites wished that they were at their onyons and garlike againe in egypt . was there no canaan ? yes , but they wished thus because there were walls built up to heaven , and giants sonnes of anack in the land , difficulties to overcome . o slothfull hearts ! secondly , because god sometime put them to straights , and denied them what they sought for , they were of such a waspish , teasty , sullen spirit , that because the lord had them not alwayes on his knees , they would runne away : so many a man meets with sorrow enough in his sinfull , dropsie , drunken estate , he heares of heaven and a better estate ; yet , why goes he to his lusts and flesh pots againe ? oh! because there are so many difficulties and blockes and hindrances in his way , and because they pray and finde not ease , therefore they eate , drinke , laugh , sport and sleepe in their miserable estate still , matth. . . therefore men walke in the broad way , because the other way to life is straight and narrow , it is a plague , a burden , a prison to be so strict ; men had rather sit almost an houre in the stockes , than be an houre at prayer ; men had rather be damned at last , than sweat it out and runne through the race to receive a crowne , and hence men remaine secure . sixthly , because of the strange strong power of sin , which beares that sway over mens soules , that they must serve it ; as prisoners stoope to their jaylor ; as souldiers that have taken their pay , their pleasure of sinne , must follow it as their captaine , though they goe marching on to eternall ruine : nay though doomes day should be to morrow , yet they must and will ●erve their lusts . as the sodomites when they were smitten with blindnesse , which tormented their eyes ▪ as though they had beene pricked with thornes , for so the hebrew word signifies ▪ even when destruction was neare , they groped for the doore . men cannot but sin though they perish for sinne ; hence they remaine secure . seventhly , despaire of gods mercy : hence , like cain , men are runnagates from the face of god ; men thinke they shall never finde mercy when all is done : hence they grow desperately sinfull ; like those italian senators , that despairing of their lives ( when upon submission they had been promised their lives , yet ) being ●onscious of their villany , made a curious banquet , & at the end of it , every man dranke up his glasse of poyson , & killed himselfe : so men feeling such horrible hard hearts , and being privie to such notorious sinnes , they cast away lives , and heaven , and soules for lust , and so perish wofully , because they lived desperately , and so securely . eighthly , because men nourish a blinde , false , flattering hope of gods mercy : hence many knowing and suspecting that all is naught with them , yet having some hope they may be in a good estate , and god may love them ; hence they lie downe securely , and rest in their flattering hope . hence observe , those people that feldome come to a conclusion , to a point , that either they are in the state of grace , or out of it , that never come to be affected , but remaine secure in their condition ; they commonly grow to this desperate conclusion ; that they hope god will be mercifull unto them ; if not , they cannot helpe it : like the man that had on his target the picture of god and the devill : under the first he writ , si tu non vis , if thou wilt not ; under the other he writ , ipse rogitat , here 's one will. ninthly , because men bring not their hearts under the hammer of gods word to be broken , they never bring their consciences to be cut . hence they goe on still securely with festered consciences . men put themselves above the word , and their hearts above the hammer , they come not to have the minister to humble them , but to judge of him , or to pick some pretty fine thing out of the word , and so remaine secure sotts all their dayes : for if ever thy heart be broken , and thy conscience be awaked , the word must doe it : but people are so sermo●trodden , that their hearts , like foot-paths , grow hard by the word . tenthly , because men consider not of gods wrath daily , nor the horrible nature of sinne ; men chew not these pills : hence they never come to be affected nor awakened . awaken therefore all you secure creatures ; feele your misery , that so you may get out of it . dost thou know thine estate is naught , and that thy condemnation will be fearefull , if ever thou dost perish ; and is thine heart secretly secure , so damnably dead , so desperately hard , that thou hast no heart to come out of it : what● no sigh , no teares ? canst thou carry all thy sinnes upon thy backe , like sampson the gates of the citie , and make a light matter of them ? dost thou see hell fire before thee , and yet wilt venture ? art thou worse than a beast which we cannot beare nor drive into the fire , if there be any way to escape : oh get thine heart to lament & mourne under thy miseries , who knowes then but the lord may pitty thee ? but oh hard heart ! thou canst mourne for losses and crosses , burning of goods and houses , yet though god be lost , and his image burnt downe , and all is gone , thou canst not mourne . if thine heart were truely affected , the pillow would be washed with thy teares , and the wife in thy bosome would be witnesse to thine heart-breakings in mid-night for those sinnes which have grieved the spirit of god many a time , thou couldest not sleepe quietly , nor comfortably without assurance . if you were sicke to death , physitians should heare how you doe ; and if you were humbled , we should have you in the bitternesse of your spirits cry out , what shall we doe ? but know it , thou must mourne here or in hell . if god broke davids bones for his adultery , and the angels backes for their pride ; the lord , if ever he saves thee , will breake thine heart too . quest. but thou wilt say , how shall i doe to get mine heart affected with my misery ? answ. take a full view of thy misery . . take speciall notice of the lords readinesse and willingnesse to receive thee yet unto mercy : for , two things harden the heart . . false hope : whereby a man hopes , he is not so bad , as indeed he is . ● . no hope ; whereby a man when he seeth himselfe so notoriously bad , thinkes there is no willingnesse in the lord to pardon or receive such a monster of men to mercy ; and if neither the hammer can breake thy stony heart , nor the sunshine of mercy melt it , thou hast an heart worse than the devill , and art a spectacle of the greatest misery . . in regard of sinne , . in regard of gods wrath . first , in regard of sinne . thou hast sinned , and that grievously against a great god , thou makest no great matter of this : no , but though it be no loade to thee , it 's a loade on the lords heart , isa. . . and time will come he will make the whole sinfull world by rivers of fire and bloud to know what an evill it is . for . in every sin thou dost strike god , and fling a dagger at the heart of god. . in every sin thou dost spight against god : for if there were but one onely thing wherein a man could doe his friend a displeasure , was not here spight seene if he did that thing ? now tell me , hath not the lord beene a good friend unto thee ? tell mee , wherein hath hee grieved thee ? and tell me , in what one thing canst thou please the devill , and doe god a displeasure , but by sinne ? yet o hard heart thou makest nothing of it ; but consider thirdly , in every sin thou dost disthrone god , and setteth thy selfe above god : for in every sinne , this question is put , whose will shall be done , gods will or mans ? now man by sinne sets up his owne will above the lords , and so kicks god , ( blessed for ever , adored of millions of saints and angels ) as filth under his feet . what , will this breake your hearts ? consider then of gods wrath ; the certainty of it , the unsupportablenesse of it , how that dying in thy sinnes , and secure estate , it shall fall ; for when men cry , peace , peace , then commeth sudden destruction at unawares ; pray therefore to god to reveale this to thee , that thine heart may breake under it . secondly , consider of the lords mercy and readinesse to save thee , who hath prepared mercy , and in●reates thee to take it , and waiteth every day for thee to that end . the third reason of mans ruine is , that carnall confidence , whereby men seeke to save themselves , and to scramble out of their miserable estate by their owne duties and performances , when they doe feele themselves miserable : the soule doth as those hos. . . men when they be wounded and troubled , they never look after jesus christ , but goe to their owne waters to heale themselves , like hunted harts when the arrow is in them , rom. . , . for the opening of this point , i shall shew you these two things . . wherein this resting in duties appeares . . why doe men rest in themselves . first , this resting in duties appeares in these eleven degrees . . the soule of a poore sinner , if ignorantly bred and brought up , rests confidently in superstitious vanities . aske a devout papist , how he hopes to be saved ; he will answer , by his good workes . but enquire further ; what are these good workes : why , for the most part superstitious ones of their owne inventions ( for the crow thinkes her owne bird fairest ) as whipping themselves , pilgrimage , fasting , mumbling over their pater-nosters , bowing downe to images and crosses . . now these being banished from the church and kingdome , then men stand upon their titular profession of the true religion , although they be devills incarnate in their lives . looke up and down the kingdome , you shall see some roaring , drinking , dicing , carding , whoring in tavernes and blind alehouses ; others belching out their oathes , their mouthes ever casting out like raging seas filthy frothy speeches : others , like ismaels , scoffing at the best men , yet these are confident they shall be saved . why , ( they say ) they are no papists , hang them , they will die for their religion , and rather burne than turne againe by the grace of god. thus the jewes boasted , they were abrahams seede : so our carnall people boast : am not i a good protestant ? am i not baptized ? doe i not live in the church , and therefore resting here , hope to be saved ? i remember a judge , when one pleaded once with him for his life , that hee might not be hanged , because he was a gentleman ; he told him , that therefore hee should have the gallowes made higher for him ; so when thou pleadest , i am a christian and a good protestant ( yet thou wilt drinke , and sweare , and whore , neglect prayer , and breake gods sabbath ) and therefore thou hopest to be saved ; i tell thee thy condemnation shall be greater , and thy plagues in hell the heavier . . if men have no peace here , then they fly to , and rest in the goodnesse of their insides : you shall have many a man , whom if you follow to his chamber you shall finde very devout , and they pray heartily for the mercy of god , and forgivenesse of sinnes : but follow them out of their chambers , watch their discourses , you shall finde it frothy and vaine , and now and then powdered with faith and troth and obscene speeches . watch them when they are crost , you shall see them as angry as waspes , and swell like turkies , and so spit out their venome like dragons . watch them in their journeyes , and you shall see them shoot into an alehouse , and there swill● and swagger , and be familiar with the scumme of the countrey for prophanenesse , and halfe drunke too sometimes . watch them on the lords day , take them out of the church once , and set aside their best clothes , they are the same then as at another time ; and because they must not worke nor sport that day , they thinke they may with a good conscience sleepe the longer on the morning . aske now such men how they hope to be saved , seeing their lives are so bad ; they say , though they make not such shews , they know what good prayers they make in private , their hearts they say are good . i tell ye brethren , he that trusteth to his owne heart , and his good desires , and so resteth in them , is a foole . i have heard of a man that would haunt the tavernes , and theaters , and whore-houses at london all day , but he durst not goe forth without private prayer in the morning , and then would say at his departure ; now devill doe thy worst , and so used his prayers ( as many doe ) only as charmes and spels against the poore weake cowardly devill , that they thinke dares not hurt them , so long as they have good hearts within them , and good prayers in the chamber ; and hence they will goe neare to raile against the preacher as an harsh master , if he doe not comfort them with this , that god accepts of their good desires . . if their good hearts cannot quiet them , but conscience tells them , they are unsound without , and rotten at core within , then men fall upon reformation ; they will leave their who●ing , drinking , cozening , gaming , company-keeping , swearing , and such like roaring sinnes , and now all the countrey saith , he is become a new man , and he himselfe thinkes he shall be saved , pet. . . they escape the pollutions of the world , as swine that are escaped and washed from outward filth , yet the swinish nature remaines still , like mariners that are going to some dangerous place , ignorantly , if they meet with stormes , they goe not backward , but cast out their goods that indanger t●eir ship , and so goe forward still : so many a man going towards hell , is forced to cast out his lusts and sinnes , but he goeth on in the same way still for all that . the wildest beasts ( as staggs ) if they be kept waking from sleepe long , will grow tame : so conscience giving a man no rest for some sinnes he liveth in , he groweth tame ; he that was a wild gentleman before , remaines the same man still , onely he is made tame now ( that is ) civill and smooth in his whole course , and hence they rest in reformation : which reformation is commonly but of some troublesome sinne , and it is because they thinke it is better following their trade of sinne at another market , and hence some men will leave their drinking and whoring , and turne covetous , because there is more gaine at that market ; sometimes it is because sinne hath left them , as an old man. . if they can have no rest here , they get into another starting hole , they goe to their humiliations , repentings , teares , sorrowes , and confessions . they heare a man cannot be saved by reforming his life , unlesse he come to afflict his soule too ; he must sorrow and weepe here , or else cry out in hell hereafter . hereupon they betake themselves to their sorrowes , teares , confession of sinnes , and now the winde is downe , and the tempest is over , and they make themselves safe , matth. . . they would have repented , that is , the heathen , as beza speakes , when any wrath was kindled from heaven , they would goe to their sackcloth and sorrowes , and so thought to pacifie gods anger againe , and here they rested : so it is with many a man ; many people have sicke fits and qualmes of conscience , and then they doe as crowes that give themselves a vomit by swallowing downe some stone when they are sicke , and then they are well againe ; so when men are troubled for their sinnes , they will give themselves , a vomit of prayer , a vomit of confession , and humiliation , isa. . . hence many when they can get no good by this physicke , by their sorrowes , and teares , cast off all againe ; for making these things their god , and their christ , they forsake them when they cannot save them ; mat. . . more are driven to christ by the sense of the burden of an hard , dead , blind , filthy heart , than by the sense of sorrowes , because a man rests in the one , viz. in sorrowes most commonly , but tr●mbles and flyes out of himselfe when he feeles the other : thus men rest in their repentance , and therefore austin hath a pretty speech which sounds ha●sh , that repentance damneth more than sin ; meaning that thousands did perish by resting in it : and hence wee see among many people , if they have large affections , they thinke they are in good favour ; if they want them , they thinke then they are cast-awayes , when they cannot mourne , nor be affected as once they were , because they rest in them . . if they have no rest here , then they turne morall men , that is , strict in all the duties of the morall law , which is a greater matter than reformation or humiliation , that is , they grow very just and square in their dealings with men , and exceeding strict in the duties of the first table towards god ; as fasting , prayer , hearing , reading , observing the sabbath , and thus the pharisees lived , and hence they are called the strict sect of the pharisees . take heede you mistake me not , i speake not against strictnesse , but against resting in it , for except your righteousnesse exceed theirs , you shall not enter into the kingdome of heaven . you shall finde these men fly from base persons and places like the pesthouses , commend the best bookes , cry downe the sinnes of the time , and cry against civill or morall men ( the eye sees not it selfe ) and cry up zeale and forwardnesse . talke with him about many morall duties , that are to be done towards god or man , he will speak well about the excellency and necessity of it , because his trade and skill whereby he hopes to get his living and earne eternall life , lieth there ; but speake about christ , and living by faith in him and from him , & bottoming the soule upon the promises ( peeces of evangelicall righteousnesse ) he that is very skilfull in any point of controversie , is as ignorant almost as a beast when he is examined here ; hence if ministers preach against the sinnes of the time , they cōmend it for a speciall sermon , ( as it happily deserves too ) but let him speake of any spirituall inward soule-working point , they goe away , and say , he was in their judgement confused and obscure , for their parts they understood them not . ( beloved ) pictures are pretty things to look on , and that 's all the goodnesse of them ; so these men are ( as christ looked on and loved the naturall yong man in the gospel ) and that 's all their excellency . you know , in noah's floud , all that were not in the arke , though they did climbe and get to the top of the tallest mountaines , they were drowned : so labour to climbe never so high in moralitie , and the duties of both tables , if thou goest not into gods arke , the lord jesus christ , thou art sure to perish eternally . . if they have no rest here in their moralitie , they grow hot within , and turne marvellous zealous for good causes and courses , and there they stay and warme themselves at their owne fire : thus paul , philip. . . was zealous and there rested . they will not live as many doe , like snailes in their shells , but rather than they will be damned for want of doing , they are content to give away their estate , children , any thing almost to get pardon for the sinne of their soule , mich. . . . if they find no helpe from hence , but are forced to see and say , when they have done all , they are unprofitable servants● and they sinne in all that which they doe ; then they rest in that which is like unto evangelicall obedience , they thinke to please god by mourning for their failings in their good duties , d●siring to be better , and promising for the time to come to be so , and therein rest , deut. . . . if they feele a want of all these , then they dig within themselves for power to leave sinne , power to be more holy and humble , and so thinke to worke out themselves in time , out of this ▪ estate , and so they digge for pearles in their owne dunghills , and will not be beholding to the lord jesus , to live on him in the want of all ; they thinke to set up themselves out of their owne stock without jesus christ , and so , as the prophet hosea speakes . , . thinke to save themselves by their riding on horses , ( that is ) by their owne abilities . . if they feele no helpe here , then they goe unto christ for grace and power to leave sinne and doe better , whereby they may save themselves ; and so they live upon ch●ist , that they may live of themselves ; they goe unto christ , they get not into christ , psal. . , . like hirelings that goe for power to doe their worke , that they may earne their wages : a child of god conten●s himselfe with , and lives upon the inheritance it selfe , the lord in his free mercy hath given him . but now wee shall see many poore christians that runne in the very roade , the papists devoutly goe to h●ll in . first , the papist will confesse his misery , that he is ( and all men are ) by nature a child of wrath , and under the power of sinne and satan . secondly , they hold christ is the onely saviour . thirdly , that this salvation is not by any righteousnesse in a christ , but righteousnesse from a christ , onely by giving a man power to doe ; and then dipping mens doings in his bloud , he merits their life . thus the wisest and devoutest of them professe , as i am able to manifest ; just so doe many christians live . first , they feele themselves full of sinne , and are sometimes tyred and weary of their lives , for their vile hearts , and they finde no power to helpe themselves . secondly , hereupon hearing , that onely christ can save them , they goe unto christ to remove these sinnes that tyre them and load them , that hee would enable them to doe better than formerly . thirdly , if they get these sinnes subdued and removed , and if they finde power to doe better , than they hope they shall be saved . whereas thou mayest be damned and goe to the devill at last , although thou dost escape all the pollutions of the world , & that not from they selfe and strength , but from the knowledge of jesus christ , pet. . . i say woe to you for ever , if you die in this estate , it is with our christians in this case , as it is with the ivy , which claspes and groweth about the tree , and draws sap from the tree , but it growes not one with the tree , because it is not ingrafted into the tree : so many a soule commeth to christ , to suck juice from christ to maintaine his owne berries , ( his owne stocke of grace , ) alas , he is but ivy , he is no member or branch of this tree , and hence he never groweth to be one with christ. . now the reasons why men rest in their duties are these . first , because it 's naturall to a man out of christ to doe so . adam and all his posterity was to be saved by his doing , doe this and live , worke and here is the wages ; winne life and weare it : hence all his posteritie seekes to this day to be saved by doing ; like father , like sonne . now to come out of all duties truely to a christ , hath not so much as a coate in innocent , much lesse corrupted nature ; hence men seek to themselves : now as it is with a bankrupt , when his stocke is spent and his estate crackt , before he will turne prentice , or live upon another , hee will turne pedler of small wares , and so follow his old trade with a lesse stocke : so men naturally follow their old trade of doing , and hope to get their living that way : and hence men having no experience of trading with christ by faith , live of themselves . sampson , when all his strength was lost , would goe to shake himselfe as at other times ; so when mens strength is lost , and god and grace is lost , yet men will goe and try how they can live by shifts and working for themselves still . secondly , because men are ignorant of jesus christ and his righteousnesse ; hence men cannot goe unto him , because they see him not , hence they shift as well as they can for themselves by their duties , iohn . . men seeke to save thēselves by their own swimming , when they see no cable cast out to helpe them . thirdly , because this is the easiest way to comfort the heart , and pacifie conscience , and to please god as the soule thinkes ; because by this meanes a man goes no further than himselfe . now in forsaking all duties , a soule goeth to heaven quite out of himselfe , and there he must waite many a yeare , and that for a little it may be . now if a fainting man have aquavitae at his beds head , he will not knocke up the shopkeeper for it . men that have a balsome of their owne to heale them , will not goe to the physitian . fourthly , because by vertue of these duties a man may hide his sin , and live quietly in his sin , yet be accounted an honest man : as the whore in the pro. . , . having performed her vowes , can intice without suspition of men , or check of conscience ; so the scribes and pharisees were horribly covetous , but their long prayers covered their deformities , matth. . . and hence men set their duties at a higher rate than they are worth , thinking they shall save them , because they are so usefull to them . good duties , like new apparrell on a man pursued with hue and cry of conscience , keepe him from being knowne . take heede of resting in duties ; good duties are mens money , without which they thinke themselves poore and miserable ; but take heed that you and your money perish not together , gal. . . the paths to hell be but two . the first is the path of sinne , which is a dirty way . secondly , the path of duties , which ( rested in ) is but a clearer way . when the israelites were in distresse , iudg. . . the lord bids them goe to the gods they served : so when thou shalt lie howling on thy death-bed , the lord will say ; goe unto the good prayers and performances you have made , and the teares you have shed . oh they will be miserable comforters at that day . object . but i thinke thou wilt say , no true christian man hopes to be saved by his good workes and duties , but onely by the mercy of god and merits of christ. answ. it is one thing to trust to be saved by duties , another thing to rest in duties . a man trusts unto them , when he is of this opinion , that onely good duties can save him . a man rests in duties , when he is of this opinion , that onely christ can save him , but in his practise he goeth about to save himselfe . the wisest of the papists are so at this day , and so are our common protestants . and this is a great subtilty of the heart , that is , when a man thinkes he cannot be saved by his good works and duties , but onely by christ : he then hopeth , because he is of this opinion , that when he hath done all , he is an unprofitable servant : ( which is onely an act or worke of the judgement informed aright ) that therfore , because he is of this opinion , he shall be saved . but , because it is hard for to know when a man rests in duties , & few men finde themselves guiltie of this sinne , which ruines so many : i will shew two things . . the signes of a man resting in duties . . the insufficiency of all duties to save men . that so those that be found guilty of this sin , may not goe on in it . first , for the signes whereby a man may certainly know , when he rests in his duties , which if he doe , ( as few professors especially , but they doe ) he perisheth eternally . first , those that never yet saw they rested in them , they that never found it an hard matter to come out of their duties . for it 's most naturall for a man to sticke in them , because nature sets men upon duties ; hence it is a hard matter to come out of resting in duties . for two things keepe a man from christ. . sinne ; . selfe . now as a man is broken off from sinne by seeing and feeling it , and groaning under the power of it : so is a man broken from himselfe . for men had rather doe any thing than come unto christ , there is such a deale of selfe in them ; therefore if thou canst not tell the time when thou didst rest in thy duties , and then diddest groane to be delivered from these intanglements , ( i meane not from the doing of them , this is familisme , and prophanenesse , but from resting in the bare performance of them , ) thou dost relye upon thy duties to this day . these rest in duties , that prize the bare performance of duties wonderfully ; for those duties that carry thee out of thy selfe unto christ , make thee to prize christ. now tell me , dost thou glory in thy selfe ? now i am some-body . i was ignorant , forgetfull , hard-hearted , now i understand and remember better , and can sorrow for my sinnes ; if thou dost rest here , thy duties never carried thee further than thy selfe . dost thou thinke after that thou hast prayed with some life , now i have done very well , and now thou dost verily thinke ( meaning for thy duties ) the lord will save thee though thou never come to christ , & sayest as he in another case ; now i hope the lord will doe good to me , seeing i have got a priest into mine house , iudg. . . dost thou inhance the price of duties thus , that thou dost doate on them , then i doe pronounce from god , thou dost rest in them : these things ( saith paul ) i accounted gaine , ( that is , before his conversion to christ , he prized them exceedingly ) but now i account them losse : and this is the reason why a childe of god commonly after all his prayers , teares and confessions , doubts much of gods love towards him ? whereas another man that falleth short of him , never questioneth his estate ; the first seeth much rottennesse and vilenesse in his best duties , and so judgeth meanly of himselfe : the other ignorant of the vilenesse of them , prizeth them and esteemeth highly of them , and setting his corne at so high a price , he may keepe them to himselfe ; the lord never accepteth them , nor buyeth them at so high a rate . thirdly , those that never came to be sensible of their poverty & utter emptinesse of all good : for so long as a man hath a penny in his purse ( that is ) feeles any good in himselfe , he will never come a begging unto jesus christ , and therefore rests in himselfe : now didst thou never feele thy selfe in this manner poore , viz. i am as ignorant as any beast , as vile as any devill ; o lord , what a neast and litter of sin and rebellion lurks in my heart . i once thought at least , mine heart and desires were good , but now i feele no spirituall life . oh! dead heart , i am the poorest , vilest , basest , and blindest creature that ever lived . if thou doest not thus feele thy selfe poore , thou never camest out of thy duties , for when the lord bringeth any man to christ , he bringeth him empty , that so he may make him be holding to christ for every farthing token . fourthly , those that gaine no evangelicall righteousnesse by duties , re●t in duties ; i say , evangelicall righteousnes , that is , more prizing of acquaintance , with desire after , loving & delighting in union with the lord jesus christ : for a morall man may grow in legall righteousnesse , ( as the stony and thorny ground seede , sprang up and increased much , and came neere unto maturitie , ) and yet rest in duties all this while . for , as it is with tradesmen , they rest in their buying and selling , though they make no gaine of their trading : now jesus christ is a christians gaine , phil. . . and hence a childe of god askes himselfe after sermon , after prayer , after sacrament , what have i gained of christ ? have i got more knowledge of christ , more admiring of the lord iesus ? now a carnall heart that rests in his duties , asketh onely what he hath done , as the pharisee , i thanke god i am not as other men , i fast twice a weeke , i give almes , and the like , and thinkes verily he shall be saved , because he prayes , and because he heares , and because he reformes , and because he sorrowes for his sinnes , that is , not because of the gaining of christ in a dutie , but because of his naked performance of the duty , and so they are like that man , that i have heard of , that thought verily he should be rich , because he had got a wallet to beg : so men , because they performe duties , thinke verily they shall be saved . no such matter , let a man have a bucket made of gold , doth he thinke to get water , because he hath a bucket ? no , no , he must let it downe into the well & draw up water with it : so must thou let downe all thy duties into christ , & draw life and light from his fulnesse , else though thy duties be golden duties , thou shalt perish without christ. when a man hath bread in his wallet , and got water in his bucket , he may boldly say , so long as these last , i shall not ●amish : so mayst thou say , when thou hast found and got christ , in the performance of any duty , so long as christs life lasteth , i shall live , as long as he hath any wisdome or power , so long shall i be directed and enabled in well doing . fifthly , if thy duties make thee sin more boldly , thou dost then rest in duties ; for these duties which carry a man out of himselfe unto christ , ever fetch power against sinne ; but duties that a man rests in , arme him and fence him in his sinne , isa. . . a cart that hath no wheeles to rest on , can hardly be drawne into the dirt , but one that hath wheeles , commeth loaded through it ; so a child of god that hath no wheeles , no duties to rest upon , cannot willingly be drawne into sinne : but another man , though he be loaden with sinne ( even sometimes against his conscience ) yet having duties to beare him up , goeth merrily on in a sinfull course , & makes no bones of sinne ; when we see a base man revile a great prince , & strike him , we say , surely he durst not doe it , unlesse he had some body to beare him out in it , that he rests and trusts unto : so when wee see men sinne against the great god , we conceive , certainly they durst not doe it , if they had not some duties to beare them out in it , and to encourage them in their way , that they trust unto . for , take a prophane man , what makes him drink , sweare , cozen , game , whore ? is there no god to punish ? is there no hell hot enough to torment ? are there no plagues to confound him ? yes , why ●inneth he then so ? oh! he prayeth to god for forgivenesse , and sorroweth , and repents in secret ( as he ●aith ) and this beares him out in his lewd pranks . take a morall man , he knowes he hath his failings and his sinnes , as the best have , and is overtaken sometimes as the best are ; why doth he not remove these sinnes then ? he confesseth them to god every morning when he riseth ; why is he not more humbled under his sinne then ? the reason is , he constantly observeth morning and evening prayer , & then he craves forgivenesse for his failings , by which course he hopes he makes his peace with god , and hence he sinneth without seare , and riseth out of his falls into sinne without sorrow . and thus they see and maintaine their sinnes by their duties , and therefore rest in duties . sixthly , those that see little of their vile hearts by duties , rest in their duties : for if a man be brought nearer to christ , and to the light , by duties , he will spy out more moats ; for the more a man participates of christ , his health and life , the more he feeleth the vilenesse and sicknesse of sinne . as paul when he rested in his duties before his conversion , before that the law had humbled him , he was alive , that is , he thought himselfe a sound man , because his duties covered his sinnes , like fig-leaves . therefore ask thine own heart , if it be troubled sometimes for sinne , and if after thy praying and sorrowing thou doest grow well , and thinkest thy selfe safe , and feelest not thy selfe more vile . if it be thus , i tell thee , thy duties be but fig-leaves to cover thy nakednesse , and the lord will find thee out , and unmaske thee one day , and woe to thee , if thou dost perish here . secondly , therefore behold the insufficiency of all duties to save us ; which will appeare in these three things , which i speake that you may learne hereafter never to rest in duties . first , consider thy best duties are tainted , poysoned , and mingled with some sinne , and therefore are most odious in the eyes of an holy god , ( nakedly & barely considered in themselves ) for if the best actions of gods people be filthy , as they come from them , then to be sure , all wicked mens actions are much more filthy & polluted with sin : but the first is true , all our righteousnesses are as filthy ragges ; for as the fountaine is , so is the streame ; but the fountaine of all good actions , ( that is the heart ) is mingled partly with sin , partly with grace , therfore every action participates of some sin , which sins are daggers at gods heart , even when a man is praying and begging for his life , therefore there is no hope to be saved by duties . secondly , suppose thou couldest performe them without sinne , yet thou couldest not hold out in doing so , i say . . all flesh and the glory thereof is but grasse . so thy best actions would soone wither , if they were not perfect : and if thou canst not persevere in performing all duties perfectly , thou art for ever undone , though thou shouldest doe so for a time ; live like an angel , shine like a sunne , and at thy last gaspe have but an idle thought , commit the least sin , that one rocke will sinke thee downe even in the haven , though never so richly loaden ; one sin , like a pen-knife at the heart , will stab thee ; one sinne , like a little fire-stick in the thatch , will burne thee ; one act of treason will hang thee , though thou hast lived never so devoutly before , ezek. . . for it 's a crooked life , when all the parts of the line of thy life , be not straight before almighty god , thirdly , suppose thou shouldest persevere , yet it 's cleare , thou hast sinned grievously already , and dost thou think thine obedience for the time to come can satisfie the lord for all those rents behind , for all those sinnes past ? as can a man that payes his rent honestly every yeare , satisfie hereby for the old rent not payed in twenty yeares ? all thy obedience is a new debt , which cannot satisfie for debts past . indeed men may forgive wrong and debts because they be but finite , but the least sin is an infinite evill , and therefore god must be satisfied for it . men may remit debts , and yet remaine men ; but the lord having said , the soule that sinneth shall die , and his truth being himselfe , he cannot remaine god , if he forgive it without satisfaction . therfore duties are but rotten crutches for a soule to rest upon . but to what end should we use any duties ? cannot a man be saved by his good prayers , nor sorrowes , nor repentings ? what should wee pray any more then ? let us cast off all duties , if all are to no purpose to save us . as good play for nothing as worke for nothing . though thy good duties cannot save thee , yet thy bad workes will damne thee . thou art therefore not to cast off the duties , but thy resting in these duties . thou art not to cast them away , but to cast them downe at the feet of jesus christ , as they did their crownes , rev. . , . saying , if there be any good or graces in these duties , it 's thine lord , for it is the princes favour that exalts a man , not his owne gifts ; they came from his good pleasure . but thou wilt say ; to what end should i performe duties , if i cannot be saved by them ? for these three ends . . . to carry thee to the lord jesus the onely saviour , heb. . . he onely is able to save ( not duties ) all that come unto god ( that is , in the use of means , ) by him : heare a sermon to carry thee to jesus christ : fast and pray , and get a full tide of affections in them to carry thee to the lord jesus christ , ( that is , ) to get a more love to him , more acquaintance with him , more union with him : so sorrow for thy sins , that thou mayest be more fitted for christ , that thou mayest prize christ the more ; use thy duties , as noah's dove did her wings , to carry thee to the arke of the lord jesus christ , where onely there is rest . if shee had never used her wings , shee had fallen in the waters : so if thou shalt use no duties , but cast them all off , thou art sure to perish ; or as it is with a poore man that is to goe over a great water for a treasure on the other side , though he cannot fetch the boate , he calls for it ; and though there be no treasure in the boate , yet he useth the boate to carry him over to the treasure : so christ is in heaven , and thou on earth , he doth not come to thee , and thou canst not goe to him ; now call for a boate , though there is no grace , no good , no salvation in a pithlesse dutie , yet use it to carry thee over to the treasure the lord jesus christ. when thou comest to heare , say , have over lord by this sermon . when thou comest to pray , say , have over lord by this prayer to a saviour . but this is the misery of people , like foolish lovers , when they are to woe for the lady , they fall in love with her handmaid that is onely to leade them to her : so men fall in love with , and doate upon their owne duties , and rest contented with the naked performance of them , which are onely handmaids to leade the soule unto the lord jesus christ. secondly , use duties as evidences of gods everlasting love to you when you be in christ ; for the graces and duties of gods people , although they be not causes , yet they be tokens and pledges of salvation to one in christ : they doe not save a man , but onely accompany & follow such a man as shall be saved , heb. . . let a man boast of his ioyes , feelings , gifts , spirit , grace , if he walks in the commission of any one sin , or the om●ssion of any one knowne duty , or in the slovenly ill favoured performance of duties , this man , i say , can have no assurance without flattering of himselfe , pet. . , , . duties therefore being evidences and pledges of salvation , use them to that end , and make much of them therefore , as a man that hath faire evidence for his lordship , because he did not purchase his lordship , will he therefore cast it away ? no , no , because it is an evidence to assure him that it is his owne , and so to defend him against all such as seeke to take it from him , he will carefully preserve the same : so because duties do not save thee , wilt thou cast away good duties ? no , for they are evidences ( if thou art in christ ) that the lord and mercy is thine owne . women will not cast away their love-tokens , although they are such things , as did not purchase or merit the love of their husbāds , but because they are tokens of his love , therfore they will keep them safe . that god the father of our lord jesus christ may be honoured by the performance of these duties , therefore use them : christ shed his bloud , that he might purchase unto himselfe a people zealous of good workes , tit. . . not to save our soules by them , but to honour him . oh! let not the bloud of christ be shed in vaine . grace & good duties are a christians crowne ; it is sin onely makes a man base : now shall a king cast away his crowne , because he bought not his kingdome by it ? no , because it is his ornament and glory to weare it , when he is made a king ; so i say unto thee , it 's better that christ should be honoured , than thy soule saved ; and therefore performe duties , because they honour the lord jesus christ. thus use thy duties , but rest not in duties ; nay , goe out of duties , & match thy soule to the lord jesus : take him for better & for worse , so live in him and upon him all thy dayes . fourthly , by reason of mans head-strong presumption or false faith , whereby men seeke to save themselves by catching hold on christ , when they see an insufficiency in all duties to helpe them , and themselves unworthy of mercy . for this is the last & most dangerous rock that these times are split upon . men make a bridge of their own to carry them to christ ; i meane , they looke not after faith , wrought by an omnipotent power , which the eternall spirit of the lord jesus must worke in them , but they cōtent themselves with a faith of their own forging and framing , and hence they thinke verily and beleeve , that christ is their sweet saviour , and so doubt not but they are safe , when there is no such matter , but even as dogs they snatch away childrens bread , and shall be shut out of doores , ( out of heaven hereafter for ever ) for their labour . all men are of this opinion , that there is no salvation , but by the merits of jesus christ ; and because they hold fast this opinion , therefore they thinke they hold fast iesus christ in the hand of faith , and so perish by catching at their owne catch , and hanging on their owne fancy and shadow . some others catch hold of christ before they come to feele the want of faith and abilitie to beleeve , and catching hold on him ( like dust on a mans coate whom god will shake off , or like burrs and bryers cleaving to ones garment , which the lord will trample under foot ) now they say they thanke god , they have got comfort by this means , and though god killeth them , yet they will trust unto him , mich. . . it is in this respect a harder matter to convert a man in england than in india , for there they have no such shifts and forts against our sermons , to say they beleeve in christ already , as most amongst us doe : wee cannot wrap off mens fingers from catching hold on christ before they be fit for him ; like a company of theeves in the street , you shall see an hundred hands scrambling for a jewell that is fallen there , that have least , nay nothing to doe with it . every man saith almost , i hope christ is mine , i put my whole trust and confidence in him , and will not be beaten from this . what , must a man despaire ? must not a man trust unto christ ? thus , men will hope and trust , though they have no ground , no graces to prove they may lay hold and claime unto christ. this hope skared out of his wits damnes thousands , for i am perswaded if men did see themselves christlesse creatures , as well as sinfull creatures , they would cry out , lord , what shall i doe to be saved ? true faith is a precious faith , pet. . . precious things cost us much : & we set them at an high rate ; if thy faith be so , it hath cost thee many a prayer , many a sob , many a salt teare . but ask most men how they came by their faith in christ ? they say , very easily : when the lyon sleepes a man may lye and sleepe by it , but when it awakens , woe to that man that doth so : so while god is silent and patient , thou mayest befoole thy selfe with thinking thou dost trust unto god : but woe to thee when the lord appeares in his wrath , as one day he will ; for by vertue of this false faith , men sinning , take christ as a dish-clout to wipe them cleane againe , and that 's all the use they have of this faith . they sin indeede , but they trust unto christ for his mercy , and so lye still in their sinnes : god will revenge with bloud and fire and plagues this horrible contempt from heaven . hence many of you trust unto christ , as the apricock tree that leanes against the wall , but it 's fast rooted in the earth : so you leane upon christ for salvation , but you are rooted in the world , rooted in your pride , rooted in your filthinesse still . woe to you if you perish in this estate , god will hew you downe as fuell for his wrath , what ever mad hope you have to be saved by christ. this therefore i proclaime from the god of heaven to you . . you that never felt your selves as unable to beleeve as a dead man to raise himselfe , you have as yet no faith at all . . you that would get faith , first must feele your inability to beleeve ; and fetch not this slip out of thine own garden : it must come downe from heaven to thy soule , if ever thou partakest thereof . other things i should have spoken of this large subject , but i am forced here to end abruptly ; the lord lay not this sin to their charge , who have stopped my mouth , labouring to withhold the truth in unrighteousnesse . and blessed be the good god , who hath stood by his unworthy servant thus long , inabling him to leade you so farre , as to shew you the rockes and dangers of your passage to another world . finis . notes, typically marginal, from the original text notes for div a -e psal. . . psal. . psal. , . tim. . , . esay . . esay . esay . ● , . revel . . revel . ● . . iohn ● . , , ● notes for div a -e the principall heads infisted upon . notes for div a -e plin. lib. . nat. hist. rom. . groundes to prove a god. iohn . ▪ obj. answ. obj. answ. vse . a discovery of atheisme . vse . vse . vse . gods essence . an explanation of gods attributes . doct. . quest. ans. quest. ans. eph. . the image of god in man. prov. . obj. ans. vse . vse . vse . vse . vse . a threefold reprehension . men that content themselves with a certaine measure of holinesse and go no further . rom. . vse . how to gaine the image of god. rom . . mans misery in regard of sin vse the horrible nature of the first sin . the hainousnesse of adams sinne . secondly dead in sin best actions of the wicked , how sinfull . vse . . how every naturall man is dead while he liv●● . mar. . . . fulnesse of sinne . iames . francis spira . sins of the heart worse than the sins of the life . rom. . . every action is sinfull as comming from a naturall man. lu. . rom. . isai. . ier. . ● . deut. . obj. ans. why good duties must bee performed though we sin in doing them . mans present miseries . isai. . . act. . . mans fearfull slavery under sathan . pet. . mans future miseries . the terrour of mans particular judgement . obj. ans. why there must be a day of iudgemēt . quest. ans. quest. ans. the manner of the last judgement . eccl●s . ult . ult . wherein consists the wrath of god. mat. . . the scope of knowing our miseries is to be humbled . doct. quest. answ. how men are redeemed . dan. . vse . vse . . vse . gal. . . vse . ob. answ. the offer of christ universall , and why . mark. . . the offer of christ universall , & wh●rein . ob. ans. prov. . . ● cor. . . pro. . , . obj. ans. obj. ans. obj. ans. obj. ans. obj. ans. obj. ans. obj. ans. obj. ans. quest. ans. on what termes christ may be ●ad . fouresorts of people that reject christ. the great evill in rejecting christ. obj. ans. obj. answ. obj. answ. vse . ob. answ. obj. ans. doct. . luk. . . few saved in all ages isa. . . ioh , . . rovel . . . act. . . . . few shall be saved in all places . few shall be saved in england . cor. . . luk. . , . vse . tit. . . vse . vse . obj. . ans. obj. . ans. obj. . ans. obj. . ans. ezek. . , . obj. . answ. obj. . answ. obj. . answ. obj. . ans. rom. . obj. . ans. obj. . ans. luk. . . obj. . answ. phil. . . . chron. . , , . obj. . ans. obj. . answ. pro. . . mat. . vse . quest. answ. wherein a childe of god goeth beyond an hypocrite . doct. . straight gates to be passed through before we can enter into heaven . vse . the false wayes to heaven discovered . the way of selfe-love . quest. answ. how men plot their own ruin . ignorance the first gene●●ll reason of mans tuine . the . sort . reason . reason . reas. . . sort. how men come to be deceived about their spirituall estates . esthe● . . king. . how false peace is bred in the soule . ps. . . the second reason why men ruine thēselves . reas. . nahum . . reas. . reas. . reas. . reas. . rom. . ult . reas. . reas. . reas. . reas. vse . quest. answ. . how to get a broken heart . thes. . , . cor. . . . generall reason of mans ruine . wherein mens resting in duties appeares . zeph. . . rom. . why men doe rest in their good duties . reas. . reas. . reas. . reas. . vse . ob. ans. signes of mens resting in duties . signe . things keepe us from christ. signe . phil. . . signe . isa. . . signe . signe . signe . rom. . the insufficiency of any dutie to save a man. isay . . gal. . . obj. ans. good duties not to be cast off , but our resting upon them . ob. ans. vse . vse . vse . generall reason of mans ruine . eph. . . a serious advice to the citizens of london by some ministers of the gospel in the said city upon occasion of the horrid murder and dreadful death of nathaniel butler, an high malefactor. this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing b ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing b estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a serious advice to the citizens of london by some ministers of the gospel in the said city upon occasion of the horrid murder and dreadful death of nathaniel butler, an high malefactor. calamy, edmund, - . [ ] p. s.n., [s.l. : ] caption title. signed on p. [ ]: septemb. , . edmund calamy, simeon ashe, arthur jackson [and others] reproduction of the original in the british library. eng conversion -- early works to . repentance -- early works to . a r (wing b ). civilwar no the penitent murderer. being an exact narrative of the life and death of nathaniel butler; who (through grace) became a convert, after he ha yearwood, randolph c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion a serious advice to the citizens of london , by some ministers of the gospel in the said city : upon occasion of the horrid murder and dreadful death of nathaniel butler , an high malefactor beloved in christ , as we thought it a great duty lying upon us , before the execution of the sentence of death upon nathaniel butler to lay out our selves to the utmost for the promoting of his spiritual and eternal good ; in frequent praying with him , or for him ; in endevouring to convince him of the superlative greatness of his sins , and in spreading the freeness of the grace of god in christ before him , according to the penitential workings , we observed in him . so ( having done our duty to him ; ( who is dead under the stroke of justice ) and as is hoped with some success too through the grace of god , for which we bless him ) we humbly judge there is a further duty incumbent upon us , unto you the inhabitants of this famous city , who have been spectators of this tragedy , in a serious recommending of this providence to you and the duty which it calls for . psal. . the lord is known by the judgment which he executeth . and surely this latter age ( though an age full of sin ) hath not set before you a more dreadful instance of mans sinfulness , and gods justice ( though in the end sweetned much with mercy ) then that which in and upon this notorious malefa●tor hath been laid before your observation . and therefore we cannot here be silent , but must take this advantage with all humility and affection to your souls good , plainly to open our hearts to you . by some ( we know before hand ) we shall be sleighted and censured as men too busy , and may be , as men too credulous ; but in the presence of god we can say , our aim is publick good and the discharge of our consciences , and therefore we are not discouraged . and we are not wholly without hope , but that some benefit may be reaped from these few lines , which here with all sincerity we do present upon that late providence which hath been before you . that providence we say , which like the cloud is on one side very dark , on the other side bright ; very dark as to the mans sin , but bright as to gods mercy unto him , as is believed . t is the daily and inward grief of our spirits , god knows it , that our ministry is so successeless , that we see so little fruit of the word preached by us , that in a city where there is such plain and powerful preaching , such horrid sins should be committed : this is a lamentation and shall be for a lamentation . but possibly some secure sinners may be a little startled and awakened by this terrible judicial hand of god ; and so a word setting in with this providence may be more effectual then many in an ordinance . we cannot but comply with the will of god in the use of all means for the furtherance of your salvation . and oh ! that god would so bless this dispensation that you all may hear and fear and sin no more . touching the sad occasion , we will not inlarge upon that : the hainous murder , the abominable uncleanness , the wicked theft , of which nat : butler was guilty ( of the former but once , which we speak not by way of extenuation ; for that 's too much , of the two latter very often ) as also the shamefulness and dreadfulness of his death : these we pass over , as being very well known to all of you , neither shall we interest our selves in any narrative of the workings of god upon his heart , during his imprisonment , and at his execution ; ( though herein we could speak much as being ( for the most of us ) very often with him in this time , and narrow observers of him . ) nor shall we expatiate upon some of those great truths of the gospel , which this famous instance doth lead us to ; namely that sometimes it pleases god in the sovereignty and prerogative of his grace to ceaze upon the greatest sinners ; and out of the coursest rubbish to erect the monuments of his unlimited mercy . tim. . . the lord doth sometimes take the vilest wretches , and hangs them out as patterns of his infinite love that the freeness of his grace may be admired , and the greatest of sinners may be incouraged ; but still in the way of faith and repentance , we do not , we dare not limit the grace of god , as to exclude this notorious and bloody sinner from it ; nay we have good hope , that through the infinite mercy of the father , and the all-sufficient merits of the son , he is accepted to eternal life . indeed , when we consider the horribleness of his sin , the greatness of his joy , after a short humiliation ( yet deep and through we hope ) we easily conjecture , that some will question both the prudence of any publication , and the truth of his conversion . but we will meddle with neither of these , leaving men to jude of the former , and god alone ( who searches and knows the heart ) to judge of the latter . waving therefore all these things , our only design and businesse in this application , is to press upon you ( the inhabitants of this city ) to some of whom we are more neerly related in our respective charges ) the several duties , which do naturally result from this providence . we would exhort you in the first place , to be thankful to god for his restraining grace ; which though it be short of his renewing grace , yet t is with all thankfulness to be valued : oh! bless the lord , who keeps you from those sins which this poor wretch was guilty of , that you are not adulterers , theeves , nay , murderers and malefactors , to be punished by the iudge ; this is the lords mercy . cor. . . who makes you to differ from others ? have not you the same natures ? have not you the seed and spawn of all wickedness in you ? and should god leave you to the baseness of your own hellish hearts , would not you also run to all excess of sin , and that with greediness too ? when you read over this sad story , we beseech you lay your hands upon your hearts , and say , what a mercy is it , i was neither the murderer nor the murdred ! we desire you to mourne over the crying sins that are to be found amongst us . oh! the scarlet sins that swarm in london , even in london ! swearing , drunkenness , uncleanness , profanation of the lords day , contempt of the gospel , and of the ministry thereof ; nay , even blood-guiltiness is to be found amongst us ! should not your souls , like the soul of righteous lot , be vexed within you for these things , pet. . ? should you not all come up to be ezekiel's mourners , in the remembrance of them , ezek. . ? especially , considering that these things are done in times of reformation , and in a place of vision , even in london , where the light of the gospel shines so gloriously ; where the word is preached so plentifully and powerfully , even there these abominations are to be found . will you not lay them to heart ? and what reason have you to admire the patience of god to this city ? t is a wonder london is not made as sodom , that desolation doth not seize upon your houses , that you are not all swept away with the bee●ome of suddain destruction , that you are not hung upon the gibbet as spectacles of gods vengeance to all the nations round about ! what ? so much provocation , and yet the city to stand ! oh the patience and long-suffering of god! doubtless , if god had not a romnant amongst you , who seek him daily , and fear his name , you had been laid desolate long before now . isa. . we need not from hence to stir you up to submit to government , and to bless god that you live in a place where laws are executed . what a chaos ? what a wilderness of wild beasts should we be , if malefactors were not punished ? what confusion , cruelty , barbarousness , would overspread all , if by wholsome laws , and the care of good magistrates in the execution of them , we had not some boundaries set to the lusts of men ? whether would the heart of man run , if there were not some reins upon it ? t is sad the law of god will not keep men from sin , but seeing it will not , t is mercy we have the laws of man . many are afraid of the gallowes , which have no sense of hell . this great sinner is represented to you as an eminent instance of the grace of god , and so we hope he was . t is very necessary therefore , we should here insert a caveat against the abusing of this grace of god . how apt are we with the spider to such poyson , where with the bee we should suck honey ? how many will be apt from hence to encourage themselves in sin , and to say , let us sin , that grace may abound , rom. . or , let us sin , for grace will abound . man is not more prone to any thing then to catch at eminent acts of grace , and to make that fewel to his lust , which god intended only to be food to his faith . and never was there any age wherein there was more of this spirit of presumption , then this wherein we live ; insomuch , that upon this very account , some of us were very inclinable to think , that 't was better to have the story of this man suppressed then published . but since providence hath so ordered it that it doth see the light , we cannot but annex to it an antidote against presuming . sinners , do not pervert this grace of god ; god lets you have it , to keep you off from the rock of despair , not that you should run upon the rock of presumption . deut. . , . if you sin you may have mercy , but if you presume to sin , can you then expect mercy ? grace rejected may yet save you ( though that will cost you dear ) but oh tremble to abuse the grace of god to incourage you in sins ! god sometimes gives some rare instances of his grace to notorious sinners that none may de pair , but he is very choice in these that none may presume . t is true , upon repentance the greatest sinner shall find mercy , but how do you know , that god will give you repentance ? how many are in the same condemnation that this offender was , that die without any such work upon them ? we affectionately beseech you and warn you , not to turn this grace of god into wantonnesse . these things we hint in general ; more particularly we shall address our selves to you in the several capacities wherein you stand . you the right honourable magistrates of the city , with all submission , and yet with all holdness we exhort you to do your duty . t is nor enough for you to punish sin when 't is before you , but you are to endevour the preventing of it , you see what is the sad fruit of ale-houses , whore-houses , and such places , we hope your zeal will yet continue , nay be heightned in the suppressing of them . down with them , down with them , spare them not ; they are the divels shops , and let him have no free-trade amongst us : if you will , none shall have so many customers as he . how many labourers drink that away at these houses , which should maintain their wives and children with bread ? how are the youth of this city debauched at them ? where they have their gaming , cheating , whoring ; and what not ? oh let your reformation be severe and throughout in this particular ! but herein blessed be god , we have great cause as wel to commend as quicken the zeal of many . we heartily wish that those who have power in the suburbs of the city , would be as active in the restraining of sin as you are ; that those places and persons which you will not indure in the city ( the naming of which would foul our pen ) might not be held up and harboured there ; otherwise it will be small advantage to smother whores out of one hive , when they have another ready to receive them . we hear and fear t is too true that priests and jesuites ( those romish locusts ) do swarm amongst us in the city and suburbs : we beseech you for the sake of jesus christ , and for love to the gospel , to put forth your power to the utmost for the discovering & suppressing of them : and the rather , because they and their party are so bold , as to intrude themselves upon prisoners condemned to die , to pervert them from the true religion , ( for this attempt they were bold to make upon n. b. before he was executed . ) we should also speak to our selves , and to our reverend brethren in the ministry . doth not this providence speak something to us ? should we not from hence be stirred up in our several congregations , more vigorusly to reprove sin , and to deter men from sin ? whither will sinners go , if we let them alone ? let our preaching be lively , quick , powerful , by gods blessing , it may be a means to prevent these abominable practises ; however let 's do this and then let our hearers do what they will , their blood shall be required at their own hands . ezech. . , . we shall be free from it . let us beat down drunkenness . adultery , &c. and such scandalous sins ; and while we labour to preach down unbelief , let us take heed that presumption and gross sins do not break in upon us with a mighty breach . should we enlarge upon these things , we should be tedious . our principal intendment was to speak a word to you , the people and citizens of the place which we shall dispatch with all plainness and brevity . and here we will only take the liberty of advising you in the notion of governours and governed . you that are governours , ( we mean governours of families ) give us leave to set in with this providence , and to stir you up , to make more conscience of the family-duties and engagements , that lie upon you , in reference to your children and servants . probably ( if things be not mis-represented ) had there been a consciencious discharge of these duties in the family , where this young man lived , he had never come to this sad end . but we had rather awaken then censure ; was not that a brave resolution of ioshua ? i and my house will serve the lord . josh. . . gen . . can you have a better evidence of sincerity towards god , then a faithful comming up to relative and family-duties ? do not parents that send up their children to you , put a great trust into your hands ? are not their children dearer to them then all their outward comforts , and shall they miscarry under you for want of care ? will not their blood be required at your hands , if they perish through your neglect ? will it not be sad to have children and servanns to rise up in judgment against you and to bring in evidence at the great tribunall of christ ? lord my father never minded me ! lord my master never regarded me , i might sin , he never reproved me , i might go to hell , it was all one to him , will not this be sad ? will not this be sweet to you , when you come to die to be able to say , lord i have walked in my house with a perfect heart ? psal. . . have you no love to religion , to propagate it , and to provide for it's flourishing when you are dead and gone ? doth not your neglect of family-duties make all the endeavours of our godly magistrates , and of godly ministers to be ineffectual and frustraineous ? god hath put it into their hearts to do good , but t is but little , they can do in publick , because you are so remiss in private . and t is the desire of our souls to beat down sin but we groan under the sense of sad disappointment , and this is one reason of it , what we do at the church is undone by you again in your families ; no setting on the word , no praying over the word &c. oh that these things might be as so many spurs in your sides , to quicken you to family-duties . set up prayer in your families ; there 's a curse pronouned upon the families , that do not call upon god . the lord be mercisul to the thousands of families in the city , where there is scarce a prayer by the master of the family , from yeer to yeer . how can such hope for the blessing of god to be upon them , who , though he gives mercy freely , yet he will be sought unto for it ? ezek. . . how can such look for gods bounty , who deny him his worship ? doth not prayer procure all your family-comforts , and sanctifie all your family-comforts ? morning and evening call upon god ; and call in your servants , let them not want the benefit of prayer ; 't wil be poor to feed their bodyes , and to starve their souls . if you eate together , by all means pray together . catechize your children and servants ; instruct them in the fundamentals of religion ; would you keep them from error in the head , from loosness in the life , make conscience of this duty . how excellent , how necessary , how profitable is this ordinance , and yet how sadly is it neglected , we may in a great measure blame you for the many hereticks , and erroneous persons , with whom we swarm in these dayes . read and open the scrptures to them , but do this with all humility and sobriety , or else there will be danger . these are the magazine , the treasury of all knowledge , able to make you and yours wise to salvation ; let the word of christ dwell richly in you ; and in all that belong to you see that they frequent the publick ordinances let them follow you to the house of god , not out of state , but in love to their soules ; and when they are there , see they keep there , that they do not run out again to ale-houses and taverns ( as too many do , to our grief and your shame be it spoken ) when a publick ordinance is ended , call them to an account see what they remember , wherein they profit , how they relish the word ; this is to do good indeed to their soules . keep them to strict observance of the lords-day ; you will not let them trifle away your days , then you 'l hold them to their work ; oh! let them not trifle away the lords day . why do your children and servants stand gazeing at your doors upon the sabbath ? call them in , put them upon , reading wholsom books , and other exercises which are proper to the day ; be not partakers of their sin . what ever liberty you grant them at other times , hold them to a close sanctification of the sabbath . and spend this day with them , in prayer , repetition , singing of psalms ; this is to make your families as so many little churches of jesus christ . how little conscience do the generality of you make of sabbath-duty ; we might sadly bemoan this before the lord . for your selves you can make that day which is a day for physick for the soul , to be the day for physick for the body ; you cannot spare time all the weeke long , you 'l take it upon the lords day . and for your children and servants , let them walk in the field , play in the streets , sleep in their beds , or drink in taverns . 't is all one to you ! will god beare this from you ? certainly , this will be bitterness in the end . do not indulge your servants in idleness . that is the bane of youth , the devils in-let to all temptations . an idle person is like tinder that will take every sparke that falls upon it , let them be out of imployment , 't is a thousand to one , but presently they are in some sin . and yet those that know how to use their liberty , let them have it sometimes for lawful recreations , but this we leave to your prudence . in the pursuit of your own pleasures and conveniences have a care of your families ; many of you go to your country houses ( we condemne you not for it ) but what becomes of your servants ? as eliab said to david , with whom have you left those few sheep in the wildrnesse ? whilst you are in your pleasant gardens gratifying your selves in your creature-enjoyments , who takes care of them that are left behind to pray with them , to instruct them , to see they sanctifie the sabbath ; the health of some masters bodies is the ruine of their servants souls . set them in all things a good example , if they see you can strain in defrauding others , they 'l easily come to strain in the defrauding of you ; let them see you fear to sin and that will be an awe upon their spirits against sin . take your apprentices out of religious families in the country ; many of you are punished with vexatious servants , you may thank your selves for it ; you take your apprentices by the pound , not by good education , who will give most , not who will deserve most , and you smart for it afterwards . but how do these heads swell upon our hands , though we do but name them ! these are some of the things which we should present to the serious consideration of you , who are governours of families ; and the lord make them useful to you . in particular , it is of great use to prevent much wickedness to look to the keys and doors of your houses and to have them in your own custody not in your servants that so an occasion of sinning may be cut off from those that seek such occasions as most fit for their pernicious designs , keep up discipline , or rather restore it again ; how is it fallen in these times , how is it almost lost amongst us in the city ; the reins which your predecessors held with a very strict hand , are very loose in yours ; many of your servants will do what they list , and you let them alone ; we do very much lament the low ebb of discipline and government and judg that to be one cause of the many disorders which are among us ; we heartily wish it may be restored in church , in state , in families , if this be wanting , all things run up to strange confusion . a word to the youth and apprentices of this city , and we have done . oh that you would hear us now , least you mourne at the last , and say , how have we hated instruction , and our hearts despised reproof ? and have not obeyed the voice of our teachers , nor inclined our ear to them that instructed us . this great offendor was one of your rank , had he taken the advice of gods word , his sin had not been so great , nor his punishment so terrible . of all , we fear , our counsel to you will be the most successless ; youth is rash , inconsiderate , vain , proud , but sometime or other you will remember what we say . take heed of lesser sins . little sins will make way for greater sins ; if you sip of sin , you 'l be drunk of it at last . how modest is sin at first , but when 't is gratified , it growes impudent . this poor man lately executed , first he began to game , then to steal , then to whore , and then to murder . be careful of your company : associate with them that fear god ; say unto them that are vain and wicked , depart from us , for we will keep the commandments of god , psal. . . bad company is the way to corrupt and spoil you : can a man touch pitch , and not be defiled ? read the scriptures much ; by them you must stand or fall to all eternity ; when we walk by you in your shops , we see many have their shop-book in their hands , but few have the bible in their hands ; the shop-book is open , but the bible is shut . entertain high thoughts of holiness and holy men : the froth of your wits runs out too often in jeering godlinesse ; but take heed , tha●● not a thing to be dealt withal . many of you count sin to be gallantry , and religion but a low and disgraceful thing . god convince you of your folly . frequent publick ordinances , especially upon the lords day , because you have not opportunity so to do upon the week days . you 'l find more comfort in the word and prayer ▪ then in all your youthful delights . keep the sabbath ; you have six dayes , let god have one ; can he have lesse ? god out of special respects to servants , hath instituted and sanctified this day . how can you hope to keep an everlasting sabbath in heaven , if this sabbath on earth be profaned by you . many go to tiburn lamenting the profanation of the lords day , as that which ushered in all their wickedness . every day spend some time in private prayer ; 't is but rising a little the earlyer , and going to bed a little the later ; you shall never be the worse for that time you spend in the service of god . be subject and obedient to your masters ; study how to please them ; bear with their passionate infirmities : do not purloyn but shew all good fidelity , that the doctrine of god our saviour may be adorned , tit. . , . be diligent in your callings ; if you be idle , satan will get an advantage . the sitting bird is easily shot , and the standing water gathers filth . love those that curb you , and restrain you in wayes of sin ; they are your best friends : 't is better to be held in , then to have a wicked liberty ; 't is better to have lust restrained then satisfied . be not angry with those who cannot see you damne your souls , and let you alone . enter upon the wayes of god betimes , the sooner the better : shall the devil have the best draught , and shall god be put off with the lees and dregs eccl. . . live alwayes as in gods sight , and know , if you sin , god will certainly find you out one time or other . alas how many wayes hath god to bring the most hidden works of darkness to light ; sometimes by startling mens own consciences to an accusation of themselvs , sometimes by awakening some of their complices to the discovery of the rest . if you sin together , you shall smart together . let this sad example never be forgotten by you for this : those that were confederates in sin , are made instruments and occasions of misery each to other . look not upon sin in the pleasure of it , but in the danger of it : the wine sparkles in the cup , but 't will be poyson in the belly . fear the strokes of god more then the stroaks of man what 's a fetter , a dungeon , a gallows to hell fire ? mortifie a spirit of pride never such pride amongst the youth of the city as now ; what vanity in apparel , what superciliousness in carriage , what contempt of authority ? oh , be clothed with humility , pet. . . give not way to imaginary , speculative heart sins ; murder in the heart , will soon be murder in the hand ; uncleanness allowed in the thoughts , wil come to bodily uncleanness at the last . keep satan at a distance , if he get in , he 'l be too hard for you . to sum up all : a dreadful spectacle of gods justice , and of the fruit of sin , hath been lately set before you , we beseech you in the bowels of iesus christ , break off from all your sinful wayes by repentance ; one is smitten that many may fear ; he 's a warning to you , take heed lest you be made a warning unto others . if you would avoid his end , walk not in his sins ; as secure as you are , if you will allow your selves in that which is evil , you do not know whither the divel wil carry you in a way of sin , or to what god will bring you in a way of punishment stand in aw therefore and sin not . flee youthful lusts , ps. . . tim. . . let him that thinketh he standeth , take heed lest he fal , cor . . every day pray that god will keep you from and strengthen you against temptation : say not , 't is not possible i should ever be so vile as this malefactor was ; alas , if god leave you you 'l be as bad as he . blessed is the man that feareth alwayes . prov. . . in all things so carry your selves according to the rule of the word , that you may neither fall into the hands of men , nor into the hands of god , which is far the most dreadful . 't is a fearful thing to fal into the hands of the living god . heb. . . that governors and governed may th●● discharge their duties shall be the great design of our minstrie by gods assistance , and our constant prayer at the throne of grace . septemb. . . edmund calamy . arthur iackson . iames nalton . tho. iacomb . robert hutchison . thomas white . thomas parson . thomas doelittle . simeon ashe . thomas case . will. tayto roger drake . geo. griffith . matthew poole . dan. batcheler . finis . notes, typically marginal, from the original text notes for div a e- reverend mr. stork an eminent preacher in thi● city was wont to make this matter of much complaint . zacheus converted: or the rich publicans repentance. restitution in which, the mysteries of the doctrine of conversion, are sweetly laid open and applyed for the establishing of the weakest. also of riches in their getting, keeping, expending; with divers things about almes and restitution, and many other materiall points and cases insisted upon. by iohn wilson, late preacher of gods word in guilford. wilson, john, d. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) zacheus converted: or the rich publicans repentance. restitution in which, the mysteries of the doctrine of conversion, are sweetly laid open and applyed for the establishing of the weakest. also of riches in their getting, keeping, expending; with divers things about almes and restitution, and many other materiall points and cases insisted upon. by iohn wilson, late preacher of gods word in guilford. wilson, john, d. . [ ], p. by t. cotes, for fulke clifton, and are to be sold at his shop upon new fishstreete hill, printed at london : . pages - and - torn, with some loss of print; some print faded and show-through and some pages cropped and stained; - and - from union theological seminary copy spliced at end. reproduction of original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to 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proquest page images - rachel losh sampled and proofread - rachel losh text and markup reviewed and edited - pfs batch review (qc) and xml conversion zachevs converted : or , the rich publicans repentance . restitution . in which , the mysteries of the doctrine of conversion , are sweetly laid open and applyed for the establishing of the vveakest . also of riches in their getting , keeping , expending ; with divers things about almes and restitution , and many other materiall points and cases insisted upon . by iohn wilson , late preacher of gods word in guilford . printed at london by t. cotes , for fulke clifion , and are to be sold at his shop upon new fishstreete hill , . to the reader . christian reader , the serious consideratiō of gods eternall love to his , in his son christ iesus , together with all the blessed consequents which flow from it , and are chained unto it , is able to swallow up the largest heart and deepest thoughts , as the greatest rivers are swallowed up and lost in the seas . for thinke but a while of the vast and wonderfull distance & difference which is betwixt hell and heaven , of the different condition of a soule lost and sayed , from what depth of misery thou art drawne , unto what height of happinesse exalted ; and tell mee if thou standest not as a man astonished ; thy spirit failing , and thy tongue 〈…〉 eaving to the roofe of thy mouth , when thon findest thy selfe tied unto the lord in more bonds , than there bee haires on thy head , or dust on which thy feete have trod . which should mightily fire the hearts of all such as have given their names unto christ , to fill their hands with all advantages , and to goe forth to meete all opportunities , for the advancement of the kingdome of our lord iesus christ , which shold be more deere unto us than all our worldly contentments a thousand times ; yea more deere than the best blood that warmes our hearts . and we are the rather to hasten and adde wings unto these our resolutions and endeavours , not onely because our dayes are short and uncertaine , and decline apace to the evening shadow ; as also that the most are miserably be-nighted , and go hence fearefully guilty of neglect ; of the good they might have done or received this way . but especially in regard of the condition of the places and times , where & wherein wee live , wee finde the kingdome of hell and darknesse suffering violence ; many running with more than ordinary speede to destruction , and carrying with them as many as they can : we may observe also the scorners chaire highly exalted , the foote of pride and insolency treading upon the face of piety and godlinesse , and hard and cruell speeches every where uttered against the sincerest professors of the truth ; and lastly , how are many of gods owne people growne secure , remisse , and spiritlesse : many having ●●eir desires and endea●ours confined within a narrow compasse , reaching no farther than themselves , or some few about them ; many looking little further than the bounds and precin●● of their owne parishes ; the most little considering the straits and necessities of the times , the breaches and losses which the church of god sustaines , either amongst our selves , or in forraine parts . vnto these wee may adde the desires , breathings , and longings of many poore hungry soules , who like the young ravens , which are left of them which should nourish them , doe cry unto god for meate . so that the present season doth seeme to cry aloud unto every one , that beares good will to sion , * to stirre up all our strength , and to put forth our selves to our uttermost , that all fit wayes bee taken , for the furtherance of the good of gods church and people . amongst other means this is not of the least nor lowest consequence the printing and publishing of good and wholesome bookes , of sound and profitable treatises not onely because if there were not a continuall supply of these , many would reade little ; but also because that by these there might 〈◊〉 some helpe reached for 〈…〉 unto such as are either slenderly provided for , or altogether destitute of preaching of the word where they live . in regard also that sathan , in this last age of the world , knowing his time is but short , doth mightily * bestirre himselfe , to finde out such wayes of frau● and circumvention as may be most prevalent and seasonable . what neede is there then of the labours of gods faithfull watchmen , who standing in their towers , discover his wiles , and affoord such reliefe as is most agreeable to the present times and distresses of men ? moreover , many grow sluggish , drowsie , and luke-warme : now the words of the wise and their writings , are like goads and nailes fastned in the spirits of men , which might quicken them up unto their duties , & their lines being spiritfull and sparkling , might set their hearts a burning within them , with a holy zeale for god and his glory . lastly , we being fallen into those times wherein popery increaseth , new errors are sprowting up , and old heresies are called up out of their graves , and represented under the deceiving showes of received truths . such as are on the lords side , may by such meanes as these discover their hypocrisie , & secure those that love the truth , from their delusions . these , and such like reasons as these , have induced me ( christian reader ) to take hold of this present opportunity , and to offer unto thy view this usefull treatise of a reverend divine now with god. a faithfull and a painefull labourer in the lords vineyard above the space of . yeares . a man he was one of a thousand , an eminent light , mighty in the scriptures , and a happy interpreter of them ; of a sound judgement , solide and dexterous in unfolding difficult questions ; besides his modestie , mildnesse , and meekenesse of spirit , affablenesse in conversation wherein hee excelled the most . a man retired and drawne much up into himselfe , neither thinking great thoughts of himselfe , nor seeking great things for himselfe ; but seeking him , and conversing much with him that is invisible ; hee attained a great measure of divine wisedome , and heavenly mindednesse : so that wee that knew him looked on him , and judged much of him to bee in heaven already : of whom it may be affirmed , as once of a worthy divine of scotland , that hee did even eate , and drinke , and sleepe eternall life : whom if thou didst not know in his life time , yet now learne to be acquainted with him in his labours ; who will converse sweetly with thee in thy bosome , speake to thy very heart , and counsell thee as from god. concerning the treatise it selfe , i shall spare to speake much of it , because it is so well able to speake for it selfe , as thou findest so judge : many choyce truths there are handled in it , many places of scripture profitably opened , many secret p●ssages about the conversion of a sinner lively discovered . thou mayest take notice also of the severall wayes of dealing , in bringing home lost creatures . some hee draggeth as by the haire of the head painfully ; others he leades as by the hand gently : of which , the subject of this book is a notable example . i had thought to have offered it unto thee by the hands of some other more eminently gifted , & better known in the church , on whose judgement thou mightest with more safety have reposed thy selfe ; but well knowing the worth of it to bee such , as will easily discover it selfe ; and by reason of my interest in the author , and some trust reposed in me this way ; i rather chose to let my meanenesse appeare , than not to discharge that debt of love which i owe to the memory of my deceased friend . the lord blesse these things unto thee , and teach thee to profit ; and do thou blesse god for the labours of the dead and living , and let him begge a prayer of thee , who being affectionately devoted to the good of thy soule , doth rest , thine in the lord iesus christ , h. whitfield . 〈…〉 ly in surry . may this . the principall contents contained in this booke . zacheus his description , conversion , and occasion thereof . fol. the cause of it , and efficacy thereof . . & christs office in seeking and saving . his sufferings and death voluntary . from thence wee have encouragement to come unto him for salvation . wee ought to know this love of his . . and to frame our obedience accordingly . iericho of old cursed , yet yeelds some heires of blessing . likewise doth bethsaida , tyrus and sidon , and also samaria . . the reason thereof . it may minister comsort to those that live in barren times and places . the world , behold , implyes certainety , and matter worthy 〈…〉 attention . which may both further our faith . ▪ and also correct our dull negligence . the naming of the person ascertaines the history . , ● the mentioning of his sinne ( being pardoned ) is no staine unto him . , what the publicans were . vsuall wiyes to get great riches . some great and rich ones , chosen , called , and saved . riches , how hindrances of salvation . , &c hurt in unlawfull and base keeping of riches . evill expence of riches , furthers damnation . , &c to what end god gives riches unto men . riches further the godly in the exercise of grace . wicked men not to be preferred for their wealth . zacheus his desire to see christ , the occasion of his conversion . his desire respected and graunted . god begins his good worke in small things . workes of the spirit in mens hearts , sometimes unknowne to them . , &c wee must observe secret motions unto good . zacheus in seeking to see christ , neglected his worldly reputation . preventing grace . the effects of it . our conversion described by our knowledge of god , in the face of iesus christ. impediments and lets sometime from others , sometime from our selves . , sathan a principall hinderer of good things . when a doore is opened to doe good , there are many adversaries . , wee must not for all that thinke it strange nor be discouraged . gracious affections or desires , not quelled by lets . the unsoundnesse of vanishing desires . comfort for those that pursue good and holy desires . the good successe of zacheus his desire . comfort for those that linger after christ in holy desires . christ bids himselfe to zacheus his house . god sometimes gives above our desires . the use wee should make thereof . the doing of gods workes with speedinesse . incouragement for those who are weakned by gods deferring to grant their prayers god of his owne goodnesse is pleased to proceede in his favours . consolation arising thereof , caveats to be used herein . , obedience in following the lively and powerfull calling of christ. it is not in man that willeth and runneth , though wee must both will and runne . , the gracing of obedience is to bee ready and without delay . ministers duty in their heavers . men must not take delayes in repentance . dangers in delaying . , vse thereof to young men . considerations about our calling to christ. where christ commeth there is joy . , the causes of this joy , and the benefits that come therewithall . , it is to their reproofe that rifuse christ offered . , a double act of faith . against such as goe on unheartfully in good things . heavinesse and griefe blameable in christians . , meanes to maintaine true joy in the lord. , differences betwixt the joy of the godly and temporizers . , as zacheus received christ into his heart and house , so ought wee to receive christ in his members and servants . our backwardnesse to entertaine christ in his members and servants , reprooved . . helpes to further this duty . , we should not be curious , nor too inquisitive about those whom wee entertaine to house . murmuring springeth of mistaken grounds . good men sometimes misliked for well doing . , herein we must content our selves with gods approbation , though we have not mens . wee must labour not onely ●hat we give none offence , but also that we take none , to make us weake or goe backe . sinners who they are , and so to be accounted . , who are not to be holden for sinners . . wherein stands the dominion of sinne . . . whether all fellowship with stnners , be sinne in a godly man. . considerations to be had and used herein . a wicked severity , or carnall bitternesse against sinners . , true profession a testimony of stable faith and unfained repentance . shame and fearefulnesse to professe , reproved . reproofe of those that shew no proofe in their workes , of repentance and faith . liberality , almes , and bounty expresse and shew our love to god and men . the fruits thereof . rules to be kept in giving . in what cases , wives and inferiors may give . rules thereof . a man must begin with his owne . prophets of god to be respected in bene volence . what commends almes . reproofe of the covetous and illiberall . the manner of publicans sinning in their calling . s●me men come to impudency in sinning for a little advantage . we must not bee too hasty to credite accusations against our neighbours . in true conversion wee must forsake not onely sinne in generall , but even our speciall sinnes . which should move men to examine well their conversion , whether it be true or false . those whom the divell can hold no longer in the grosse sins of the body , he leades to popery and superstition . repentance requires to have the man cleane from secret sins . restitution of goods evill gotten , is a fruit of repentance . restitution what it is . men should be content with a little , so it be honest and ●u●● gaine . christ honoured zacheus and his house with his testimony . as christ is author , so hee is witnesse of his graces in men . bellarmine confuted about the certainty of salvation . men ought to get certainty of their grace , and how it may be had . those that have not assurance of their estate in grace , must seeke and waite till god grant it . wee must take notice of the time when god doth visit us with salvation . it is warrantable to keepe some dayes of speciall thankfullnesse to the lord. calling to grace , what it is . we ought to make our calling sure . such as know their calling must be thankfull . the faithfull and godly with their housholds are saved . p. men must strive to be placed in good and godly families . p. to be the childe of abraham what . the fatherhood and dignity of abraham . one faith and way to salvation . we must proove our selves children of abraham . the end of christs comming into the world . reproofe of selfe-conceited men . our calling justifies our actions . comfort in trouble , while we walke in our calling : but daungerous to meddle out of ou● callings . christ tooke all oportunities , to instruct and save sinners . . we seeke not christ till hee looke after us . . a note of gods children to seeke the lord. our risings after falles , to be ascribed unto gods mercy . it should stirre up our hope , love , and care , to seeke men that are lost . . faith breedeth love to god and his children . the successe may provoke to the duty . christ fulfilled the law for us . with our sinnes hee tooke the full punishment due to them . christ makes intercession for us . the workes , prayers and prayses of the faithfull , like sweet odours . our union with christ. papists differ from us . the gospell what : we are commaunded to beleeve it . we must be changed into the image of christ , from glory to glory . adoption belongs to glorification , which is by degrees . . the regenerate respect all the commaundements given them . . grace freeth the godly from the reigne of sinnes . they are safely preserved . by faith men recover themselves after fals , and get victory over satan and sinne . by faith and prayer we must prevaile in inward combats & temptations . . . wee ought to ascribe unto christ the power and ability of our standing . all other saviours besides him , are excluded . whether heathens may bee saved by keeping the law of nature . . papisme saves none , though some amongst papists may bee saved . the matter of our salvation . the forme of our justification . we are bound to trust and rejoyce in christ alone for our whole salvation . . to christ alone belongs the honour of binding our consciences . the condition in which christ findes us , is , to be lost . we must take notice of this our miserable condition . our love to men , specially the brethren and faithfull . reasons to induce a sinner to come ( out of his misery ) unto christ. we must abhorre satans suggestions unto desperation . a man may not despaire of the pardon of any sinne that can be repented . howsoever some are children of perdition ( as we are all by nature ) yet others are appointed to salvatiō by iesus christ. the uses to be made thereof . the apostle paule ascrihes all the good that was in him , or done by him , to gods free grace . to what uses this should serve us . . finis . zacheus his conversion . luke . , , to . these verses containe the story of the conversion of zacheus : in which he is described and his condition ; his description is , first , by his place of abode , iericho . secondly , his office & dignitie in it , he was the cheife among the publicans . thirdly , his condition , he was rich . his conversion is noted of the occasion and the cause . occasion . first , iesus passing through iericho to goe to ierusalem . secondly , his desire to see iesus who he was , which is amplified by his endeavour to obtaine it : in which is noted what hindered him , the preasse , and his low stature ; and the helpe which he used . first , he ranne before . secondly , he climed up into a sycomore tree to see him , being to passe that way . the cause of his conversion , christ , who called him outwardly , and inwardly , to receive him into his house , and heart ; set forth by his looking up to him , calling him ( by name ) to come in hast downe to him , to entertaine him , declaring his purpose to abide that day at his house . which calling is further declared by the efficacie of it in his heart , and the events following . the efficacie ; first , in his comming downe , and receiving him , amplified ; . by his readinesse , hee made haste . . his joy , and cherefulnesse , he received him joyfully . secondly , in his profession to christ of two acts , of two excellent vertues ; first , of liberality , giving to the poore , inlarged by the quantitie , the halfe of his goods ; secondly , of justice in possessing men againe by restitution of that which hee had taken from them by false accusation , enlarged also by the measure fourefold . both graced with a signe of confidence and constancie , his standing forth , the events following ; first , in the multitude they all murmured at christ for going in to a sinner to be his guest ; secondly , in christ , who testified of zacheus that hee also was the son of abraham , declared by the priviledge of abrahams children , salvation both to him and his house , with the circumstance of time , that day ; secondly , christ justified his fact of going to zacheus though a sinner , by his office in two things , . seeking . . saving : declared further by the object : that which is lost applyed to zacheus and his house , who were such before christ sought and saved them . and iesus entred and passed through iericho . iericho was in the way as iesus was to goe to ierusalem , to offer himselfe to the death appointed him there by his father , and foretold by the prophets , which hee in the chapters before signified to his disciples ; and in his way he meets with this opportunitie at iericho and some other before mentioned . whence by the way , wee may observe : that the sufferings , and death of christ , were voluntarie , he was offered because he would : it was not at the will and malice of his enemies , who yet doing what they could and what was sufficient ▪ to kill , made themselves guiltie of his death . first , he could have hindered his passion , in respect of the course of things , which may appeare in that they that sought to kill him , even when he provoked thē , were by his divine power so bound , both hand and tongue , that they neither laid hands on him , nor said any thing to him , because his houre was not come , ioh. . . . he escaped out of their hands , luke . . . iohn . . his words wrought so in the hearts of the officers when they were sent to fetch him , that they had no will to bring him that spake so as never man spake , iohn . , . when the ●●ure was come , and the power of darkenesse , at that word , i am hee ( meaning whom they sought to take to death ) they went backeward , and fell to the ground , iohn . . hee saith to peter that if he would bee delivered , hee could obtaine of his father more than twelve legions of angels : and we reade of one angell that in a night s●ote an hundred fourescore and five thousands , that became dead corpses . he saith , ioh. . . that his life was so in his own power , that none could take it from him , if hee would resist . secondly , hee is said to powre out his soule unto death , which is more than simplie to dye ; it is from his heart , and of his owne will to give himselfe to death , isay. . . which appeares in his expression of a great desire to dye for mans salvation luke . so how am i straitned , till it be accomplished ! which hee expressed also in his desire to eat the last passover with his disciples before his death , luke . . . when he was upon the crosse , at his time , of his owne will , when hee would conserve his bodily nature no longer in vigour , he bowed his head and gave up the ghost , dyed sooner than they that were crucified with him , and so soone , as pilate not knowing the mysterie , marveiled at it , as extraordinary ; and the centurion obser●ing his yeelding up the ghost instantly upon a lowde cry , concluded that surely hee was the sonne of god. there was some thing divine in him , for when men breath their last , commonly they utter either none or a very weake and low voyce . thirdly , hee died in love and obedience to his father , laid downe his life , as he had received commandement of his father , iohn , . so his father is said to deliver him to death for us all , rom. , . first , ordaining his passion for mans salvation . hee is said to have beene delivered by the determinate counsell and foreknowledge of god , act. , . and herod , pilate , the gentiles and people of israel , are said to do what his hand and counsell determined before to be done , act. , . this way , in which god declared his wisedome , to bee just in the forgiving of sinnes , rom. , , . and to set forth his bountifulnesse , love and mercie to man , in appointing a satisfier for him , was ordained before the world unto our glory , cor. , . secondly , & though as god hee delivered himselfe to death with the same will & action with his father , yet as man his father inspired the willingnesse and love , of which he yeelded himselfe to leath ; for it was repugnant to his naturall will , whereby hee declared some desire to decline it , abba , father , ●l things are possible to thee , take away this cuppe from mee . yet submitted himselfe to his fathers will neverthelesse , not what i will , but what thou wilt . god so made him for a little time inferiour to the angels for suffering of death , heb. . . and that the world might see how hee loved his father , and as hee commanded him so hee did ; even went to meet the prince of the world comming to him , having nothing in him ; and in this respect hee is called gods servant , the chosen of god , to raise up the tribes of iacob , to restore the preserved of israel : to bee a light to the gentiles , his salvation to the end of the earth , isaya● . . in which service , hee employed himselfe , and tooke the forme of a servant , assumed our nature to unitie of person for the worke of the mediatorship , and became obedient to the death , even the death of the crosse . according to the will of his father , fulfilling the ceremoniall law in his sacrifice , and the morall in fulfilling all righteousnesse ; by the which will of god wee are sanctified , through the offering of the body of iesus christ once for all , heb. , , . fourthly , hee died of his owne love to man , pro. , . whose delights were with the sonnes of men ; hee gave his life for his friends in the greatnesse of his love , iohn , , . so his love is set before the gift of himselfe for us , gal. . . to wash us from our sinnes in his blood , to make us kings and priests to our god , revel . . . as his father loved him , and appointed him to be the mediator , in whom whosoever were received into favour , should bee received , and no otherwise : so hee loved us and gave himselfe a ransome for us , that the father might love us with the love wherewith he loved him , and that love also bee in us . iohn . , , , . it was expedient that his death should bee voluntary , first , for mans justification , that as by one mans disobedience many were made sinners , so by the obedience of one , many might bee righteous : as wee were sinners in adam by imputation of his disobedience before wee had inherent sinne , so in christ by faith wee might bee righteous , by imputation of his obedience , before wee have inherent righteousnesse : as sinne reigned unto death even over thē that sinned not after the similitude of adams transgression , so grace may reigne through righteousnesse , by iesus christ , unto eternall life , rom. , , , . thus was adam the figure of christ. thus was christ gods righteous servant in his obedience , righteous in himselfe , and the righte ousnesse of them that effectually know him , esay , . secondly , it was expedi ent for his sacrifice that his death should bee in obedience , not onely for innocencie not to need to offer for himselfe as the priests of the law did , heb. , , . but because obedience with god is more than all burnt offering and sacrifice ; this being the obedience of such a person , being the sonne , hee learned obedience in the things which hee suffered . the lord of the law willingly submitting himselfe to the law , it did greatly please god : his sacrifice was a sweete smelling savour , ephes. , . his father loved him because he laid downe his life for his sheepe , such as were given him of his father . thirdly , it was meete also for his victory that his death should bee in obedience and voluntary , that as death and the divell who had the power of it , reigned by disobedience , so hee by obedience might overcome and tryumph , in his crosse ( where hee shewed obedience ) hee spoiled principalities and powers , disarmed them , and made a shew of them openly , and tryumphed over them ; so they have no more power to accuse them that are in christ , or to require them of gods justice to punishment for their disobedience . sinne is put out of authoritie , in the flesh of christ , and the whole right of the law fullfilled in them that walke not after the flesh , but after the spirit , rom. , , . because christs obedience or righteousnesse which is reall and inherent in him , is so imputed to them as if they had done it themselves . which well knowne and digested , may be a great encouragement to come to christ for salvation , seeing hee gave himselfe so willingly and with such great desire to death in obedience to his fathers will , to save the world by him ; and salvaton being now preached in his name , how can wee say any thing to excuse our not receiving him and life with him , hee being straitned and pained with strong desire to shed his blood for reconciliation betweene god and man , and he is now set forth unto us for propitiation through faith in his blood : let us abhorre flownesse of heart to beleeve in him , and with all boldnesse imbrace the benefit of christ , heb. , . let him see in us the travell of his soule to his satisfaction , esay , . . the affluence of burdened sinners to him to finde rest for their soules , is the fruite of his passion ; the satisfying of his desire in it , the prospering of the good pleasure of god in his hand . say with the church , i am my beloveds , seeing his desire is towards mee , because hee hath so freely loved mee when i was wholly turned away from him , and was his enemie ; as in desire to save me to give himselfe for me , i resolve to yeeld up my selfe to him , cant. , . this is the pleasure of christ and his church , that their bed is greene , cant. , . that there is still an increase of faithfull ones . and this faith by which wee looke up to christ for salvation , is the eye which so much doth affect him , as hee is no more his owne but theirs that so beleeve in him , cant. . . if we could weigh this well that christ is so delighted with our faith , by which as by our eye wee behold him as sent of god to save us , how should it make us to burne in desire to have this faith more and more , which is but one though it have diverse degrees ? our faith in him is the end of the gospell , as the end of his passion , and the end of it the salvation of our soules , peter , , . let this love of his , wherby hee willingly met his death for our salvation , move us to labour to know this love which passeth knowledge , ephes. . . which as his banner is lifted up to gather his to him , allured by his love , cant. . . and admiring it , to bee moved to burne in our love to him , as the church is said to be sicke of love , & the coales thereof to be coales of fire which hath a most vehement flame , cant. , . so possessed of the love of christ that wee bee wholly to him , cor. , . and so know this love not onely as our motive to love him , but our patterne to love such as hee commends to our love : so is his commandement that wee love one another as he hath loved us , iohn : his love to us is as his fathers to him , purely gracious , as his father received not of him , but gave to him , so hee received not first of us to love us for our love , but when there was nothing to incline him towards us to bee considered in us , he loved us & gave us even himselfe . thus let our love bee to others , not first because wee receive of them , but freely of goodnes put into us by the spirit of christ , inclined to p 〈…〉 cure their good . let it direct our obedience unto god , unto christ , that it be of a ready minde , though in difficult things , and such as our nature rightly would decline , yet denying our selves , we submit to him that is the lord of our life and death , as he submitted to his father . as peter stretching forth his hands to bee bound and led to death by others , in respect of his naturall will , is said to bee led whither hee would not , iohn . . yet of obedience and feare of god , choosing death for the safetie of christs cause , to glorifie god by his confession of the truth : thus is the obedience more glorious , being performed by grace against reluctation of nature : yet where there is reluctation of corrupt nature , the excellency of obedience is lesse , though grace get the victory ; for to the performance of the law it is required that a man shall not lust , have no motion bee it never so small contrary to gods law. the perfection of that which is good , is when there is not so much as concupiscence of sinne in a man : if there bee never so little a motion step ping aside from the love of god , and from his obedience in love , it is evidently a breach of the law ; our saviour had no manner of corruption in him to wrestle or strive against the will of god. and passed through ieri 〈…〉 behold there was a man , &c. iericho was singularly subjected to the malediction of god , so as whosoever should rebuild it ( god having destroyed it ) should be judged with the death of his eldest sonne in laying the foundation , and of his youngest in his hanging up the gates of it ; which curse tooke hold of one hiel a bethelite in the dayes of a●hab , who presuming to build it againe , was condemned of madnesse in provoking god , by the death of his progenie , his eldest sonne abiram at his laying the foundation of it : and his youngest sonne segub in his hanging up of the gates of it . it was the first citty that the israelites tooke after their passage ouer ioden , and that by speciall miracle , in the falling downe of the walles by the blast of rams-hornes , and dejection of the hearts of the inhabitants : therefore as a first fruits with the whole spoyle of it , was cōs●●rated to the lord. secondly , and the severitie used against it , might strike a terror into other citties that would not yeeld themselves . thirdly , to bee a memoriall of gods power in making such a citty for walls so defenced , by an easie and unlikelie way to bee a ruinous heape ; with incouragement to his people to undertake hard things at his appointment , and to excite their thankefulnesse for victory and possession of all which they obtained . that this cursed cittie yeelds some to bee heires of blessing , wee may gather , that place is no let to gods calling , his election shall be executed in due time whersoever his people bee , they bee neither all in one people , revel . , . nor in one place , but dispersed and scattered abroad , iohn , . but they are gods children by predestination to the adoption in christ , and the lord that knowes who bee his will weale them out by his calling & select them out of the world , how vile soever the place of their aboade 〈◊〉 bethsaida was a wick 〈…〉 〈◊〉 and for impenitencie and rebellion worse than tyrus and sdon which were infamous for impiety , pride , luxurie and other vices , mat. , . yet yeelded three to christs kingdome , and they also apostles . phillip whom christ going forth into galilce called immediatly to follow him , is said of bee at bethsaida , the cittie of andrew and peter , iohn , , . samaria was justly hatefull to the iewes , not as gentiles and the dregges of diverse nations , a mungrill people onely , but for corruption of religion & impious confusion : the children of the captivitie having libertie to build the house of god , would not admit them to build with them when they offered it , because they counted them gentiles and some apostaticall corrupters of the true religion , that had nothing to doe in the worke ; and they declared themselves after to bee enemies hindering the worke all they could . the woman whom christ converted at the well , said , not without some insulting and contempt , the iewes have no dealing with the samaritans : and some malicious iewes when they would bavespit fire in the face of christ , and knew not what to say bad inough , call him in reproach as a detestable man samaritan , iohn , . yet the citty sychar in 〈◊〉 country yeelded many beleevers to christ , who shewed their love to him , intreating him to tarry with them , to whom hee condescended for two dayes . and that one who of ten lepers that were healed , alone returned to give thankes , was a samaritan , luke , . paul upon his calling to christianity and apostleship , began his worke in arabia , among a savage and wilde people , living by robbing of passengers , of whom in common reason there was little hope , ier. , . first , gods counsell that hee hath taken of them cannot bee disappointed , his decrees will bring forth ; christ will bring his , and they shall heare his vovce iohn , , . he must reigne in the midst of his enemies , and takes away the malediction for sinne to make men that beleeve in him children of blessing . it is to the glory , both of the power of god in pulling them ( as it were ) out of hell ; and his goodnesse in such an excellent and memorable benefit , to exalt them to such dignitie from such depth of dishonour . it may encourage the servants of god to be doing his workes in any place where hee sends them , though he doe not tell them as he did paul , what a multitude hee hath of his people ( concerning election ) that hee will have called by their labours there . yet the 〈◊〉 of peace will finde out the sonnes of peace in what house so ever they bee , and the doctrine of peace shall bee effectuall in them by his blessing that sends them ; and where it is not received yet their peace shall returne to them , the peace of a good conscience in the faithfull performance of their dutie luke , , , . it may stay prejudice , whereby men forestal themselves against the report of good persons , and sticke to acknowledge the truth by hard conceit of the place . this prejudice of the vilenesse and ignoblenesse of place hindred the credit of philips report of christ in the heart of nathaniel , in that hee said hee was of nazareth , whence was that voice of doubt and diffidence , can there any good thing come out of nazareth ? nichodemus alledging the law in christs defence as requiring an orderly proceeding , is flou●ed with galilec in contempt of the place , it was not knowen that ever galilee a prophet , and can it yeeld the messiah ? it s poore reasoning for such learned men , it is not knowne to have sent forth a prophet , therefore it cannot for ever ; thus hurtfull is prejudice of place . it may bee most effectuall consolation to such as god hath called in such places , that neither the sinnes of the place where they lived , nor their owne 〈◊〉 in which they lived , could hinder the love of god to shew them mercie in calling them : if god so loved them being enemies , what shall separate them from his love beeing reconciled ? rom. , . & . . they may bee assured that place shall not hinder their acceptance in their fearing god and working righteousnesse , act. , . yea it addes some thing to the honour of religiousnesse , that is maintained in most wicked places where gods providence assignes to men their habitations : revel . , . i know where thou dwellest , even where satan hath his throne ; where the governement was for the devill , the governers car 〈…〉 by his impulsion to idolatrie and all evill , there to keepe faith and good conscience is praise , the goodnesse amplified by the infamy of the place . as on the contrary it agg●avates wickednesse that it is done in a land of uprightnesse , esay , . in every place and in all things , all men should doe rightly ; but among the saints , and in a holy place where the lords presence , majestie and high hand is manifested in a speciall sort , to doe wickedly adds much to the sinfullnesse . and behold , &c. this particle of demonstrating usually implies two things , . the certaintie of the matter as if our eyes saw it . 〈◊〉 and worthy our attention : referred to the storie , it leads us to this observation , that the worke of god in the conversion of such a sinner is to be observed . verily all the workes of the lord are great , & are to be sought out of all that have pleasure therein , are knowne of them which are delighted in the consideration of them . every thing that hee hath done is beautifull and glorious , in all his workes there shineth forth a marveilous brightnesse , compelling the minds of men that doe behold them to give him glory and honour , that gracious and mercifull lord hath appointed for us a solemne memory of his benefits . they array him with beautie and glory , they decke him with excellencie and sublimitie iob. , . in creation hee is wonderfull unto astonishment , psal. , . psal. . . in providence past our finding out , yet every thing beautifull in his time : but when wee doe looke upon his worke , we do behold it only as it were a farre off , as distance diminisheth the appearance of things , because our eyesight reacheth not so farre ; which wee have experience of in the sunne , which to us seemes as if it were not aboue two foote broad , yet they which are acquainted with secrets of nature , shew that it is much greater thā the whole earth . but wee should intend our ability to looke so farre into 〈◊〉 as to magnifie them , 〈◊〉 wee are called upon to remember this , iob , , . in the worke of god bestowed upon sinners we are to magnifie the exceeding greatnesse of gods power ; as in raising the dead , ephe. , : his abundant grace and love ; as the churches glorified god for paul that preached the faith which he had destroyed . it may be a helpe to faith , a cure of diffidence , armour against temptatiō , to behold and wisely to consider gods great love and mercie in receiving great sinners , causeing them to come to him : there may bee seene ▪ that which was impossible with men to bee possible with god , and conceive hope we must by such patternes 〈◊〉 gods long suffering , tim. . . in such great cures god ; doth like physicians , who to invite the diseased to come to them with hope , shew some example of their art and skill in the perfect curation of some desperately weake and sicke . so god setts such sinners in healeing of them and saving them before others to the end of the world , that beholding the rich grace and abounding mercie bestowed upon them , they may not despaire but hope to finde like mercie , seeing possibilitie of cure , notwithstanding the greatnesse and number of their sinnes with the greatest strength of corruption . david healed saith it shall embolden others to come unto god for safetie , taking the opportunity of time when he may be found psal. . . which may serve to correct our dullness and negligence in beholding the workes of god , and stirres us up to give our selves to observe the vertues of god in them , as his wisedome , power , goodnesse , mercie &c. psal. , . let them 〈…〉 t are of upright ▪ judgment behold and marke the testimonies of gods providence , and take great pleasure thereof : but contrariwise , let all the wicked being convicted stoppe their mouth , verse , . who is wise according to god , that hee may with understanding observe both dili 〈…〉 and deepely these great and excellent matters which the lord worketh ? it is a complaint of the smallnesse of the number of wise men , that with earnest consideration behold gods workes , and sheweth withall that by reason of the excellencie of them a man had neede to imploy all the power of his body and mind to the comprehension thereof . a man may in the converted from great sinnes , see such expressions of love and thankefullnesse , such rare humilitie , such labours of christ , that may humble him , and shame him , to see how hee is cast behinde . seest thou this woman ? luke , . . there was a man named zacheus . this makes for the certaintie of the story that the name of the person is set downe ; it may bee also for honour , as christ is said to call him by his name , zacheus come downe , for to day i must abide at thine house , hee speakes to him as familiarly knowne . it is said of christ the good sheepheard , that hee calls his owne sheepe by name iohn , . . which declares his particular care of them . some hee mentions by name long before they be , that it may be knowne hee is the lord ; as hee saith to cyrus , esay , . so hee declared his divinity in naming iosiah long before hee was in being , to reforme religion , kings , . and to exec 〈…〉 his judgment upon idolaters , promising and threatning what pleaseth him , and in his owne time performing it : he calls some by name as choosing out of the number of other men , and makeing them eximious of his meere grace , as hee saith to moses , exod. , , . it pleaseth him to honour some by leaving upon record their grace and the workes of it in divine storie : thus heb. , . by saith our elders obtained a good report , not onely were they approved of god but testified of in his word that they pleased him , and though this honour cannot now bee looked for , yet a blessed memoriall is still a reward of a fruitefull faith , proverbs , . their remembrance shall bee acceptable , honourable and everlasting , psal. , . esay , , . but zacheus his sinne is mentioned in his story and so of others , is not the staine of that enough to hinder the honour of his name ? god forgiving their sinnes , takes away their rebuke ; their sinnes are not mentioned with imputation , their repentance and workes testifying thereof , are so considered with them that they are no more to their discredit in the hearts of good men specially , but their cōscience yeelds them approbation for their repentance and fruites of it , and they are honourable esay . and if it were that all mens deedes should bee knowne to every one in the day of judgement both good and evill , whether the judgement bee vocall or mentall ; yet their faith and repentance being knowne with their sinnes , would speake for them to the conviction and confusion of unbeleevers and impenitent sinners . which was the chiefe among the publicans . publicans were such as served the romanes , buying in great , and gathering the emperours tribute of the iewes subjected to him : they had diverse societies , and diverse maisters over them , it seemes zacheus was chiefe of the societie that met at ieri 〈…〉 . it is not mentioned how he came to that greatnesse , but it seemes he was of witty invention to finde out wayes to obtaine his owne ends ; wise after the world , and such not straitned in their conscience , may ( god permitting ) raise themselves to greater dignity and estate than plaine and downe right honest men : as a cage is full of birds , so are their houses full of deceit , therefore are they become great , ier. . . antiochus a vile person , when they gave him not the honour of the kingdome , obtained it by flatteries and working deceitfully , became strong with a small people , to doe that which his fathers and his fathers fathers had done , dan. , , , . frauds & illarts so succeed sometimes by the providence of god , that the godly are astonished , and some of them sollicited to defection , till they go into the sanctuary of god , and learne what is the end of such men that hold fast their sinne . it is certaine that greatnesse and goodnesse are separable , iniquitie may serve a mans turne to lift him up , though it can give no firme and stable setling , prou. , . a man cannot be stablished by iniquity . and hee was rich . the mention of his riches in his calling , occasions this note , that riches hinder not from comming to christ , when god will put forth his power to call men to him : though our saviour saith that they are hardly saved that are rich , and with men it is impossible , easier for a camell to goe through the eye of a needle , yet hee saith it is possible with god , conversion is a worke of his omnipotencie , ephes. , , . above all facultie of nature , and having such impediment of corruption and sinne as no power but almightie can remove , to which nothing can bee too hard : he can make a cammell goe through the eye of a necle , dilating the eye , or attenuating the body of the cammell . the apostles negative , not many mighty or noble or wise after this world , 〈◊〉 mits an affirmative , some such are called , and implyeth that even of the best ranke in the world some should submit them selves to christ , cor. , . david saith , the fat of the earth shall eate and worship , as well as the leane and poore that are ready to dye , whose life was thought past recovery , psal. , . iames calls not onely the poore man to rejoyce in god , exalting him by his calling him to high dignity , but the rich man also whose minde the lord makes low and humble , iam. 〈◊〉 , , . yet its true , that riches are by abuse through the corruption of man , occasion of damnation to many : the woe of our saviour to the rich , and the calling of them to weepe and howle for their miseries to come upon them , declare it . first , they become hinderers of their answere to god calling them . the doctrine of christ , that no man could serve god and riches , though hee said not , no man can serve god and bee rich , yet they that heard it and were covetous , derided , shewing the common judgement of covetous persons to bee against christ therein . let ministers studie never so painefully , preach never so diligently , exhort never so earnestly , unlesse god put forth his power , mens hearts will go after their covetousnesse , ezech. , . some that seeme halfe willing to accept of the gracious invitation of god , and with the rich ruler , would do something to obtaine eternall life , yet have their desires to heaven overruled by the desires of the world which are stronger in them , mat. , , . luke , , . mat. , . indeed making light of the divine calling in respect of the things present : and some having in some sort submitted themselves to the gospell unto a kind of disposition towards grace , a beginning of the worke of the word in them towards conversion , by deceitfullnesse of riches choke all , and it never comes to any ripenesse , math. , . secondly , some in getting 〈◊〉 seeke death , prou. , . treasures gathered by a deceitfull tongue , are vanitie tossed too and fro , of those that seeke death . though death bee not the intent of the agent , it is the end of the action . when men will bee rich they make haste to it , and cannot bee innocent , prov. , . they fall into temptation , are overcome of it , and into a snare wherein the divell holds them fast , that no inferior power but the power of almighty god can get them out . and into many not onely foolish but pernicious lusts , not only keepeing no measure in desire nor respect of their person , state and dignitie ; but so mad and furious is the lust , that they ru●●e themselves both into temporall and eternall dangers , drowned in destruction and perdition tim. , . it is a mother sin the root of all evill : they have swarmes of sins in them , as idolatry eph. , . making sufficiencie of things his trust , & his joy , as the rich man that called his soule to ease and pleasures because hee had enough for many yeares . iob standing upon his integritie by the grace of god , protests against confidence in the wedge of gold , and rejoycing in the greatnesse of his substance , iob . , . and in serving riches as his lord , so as god hath no service of him : his utmost scope is riches , so it is the god he 〈◊〉 . iames calls them 〈…〉 ulterers , and adulteresses iam. , . setting their love upon this world they breake covenant of wedlocke with god , and set up another in their hearts so as they have not the love of god in them iohn , , . as a wife that doth her husband some service outwardly , but her heart is after other lovers , so is their service to god without heart , which is exercised with covetous practises , pet. , . even sabbath day and all , amos , . even in sermon times ezech , , , they sticke not at fraud , and overreaching , nor oppression , iam. . . hab. , : to increase that which is not theirs , and to lade themselves with thicke clay , so greedy that for a small gaine they will transgresse , prou. , . and hire out their tongues for vile uses , even to slay soules that should not dye , and give life to soules that should not live , ezech. , . making merchandise of the soules of men through covetousnesse , , pet. . . some erre from the faith , leave the right which they have seene , to goe astray , and pearce themselves through with many sorrowes , which rise from diffidence and distrustfull thoughts of god , conscience of sinnes , a most unwelcome and unsavourie foretast of their punishments in hell , into which they doe plunge themselves by deceit 〈◊〉 ●ages , iude verse . . thus 〈◊〉 seeke death in getting them . thirdly , there is hurt to the possessors of riches in an unlawfull and sordid keepeing of them , eccles. , . the curse of sparing more than is meete , that is , when they spare that which they should give , either to the poore for refreshing of their bowels , or to the preachers of the gospell , to be helpers to the truth ; or to the magistrates in recompence of their ministring under god for their wealth &c. is not onely poverty but that with imputation of the sinne , so as they shall have judgement mercilesse iam. , because they shewed no mercie . the law stands in force against unjust persons . it is reckoned among the sinnes that made the house of iacob to fall , their land was full of silver and gold , and there was no end of their treasures , esay , , . both because they like the heathen had a damnable confidence in their abundance , and such wicked covetousnesse , as their hearts were so set upon their riches that they had no care of the poore or other good workes whereunto they should have beene applied . iames holds rich men in a terrible expectation of vengeance for the hording up of their riches so as they corrupt , their garments are moth-eaten , their silver and gold is cankered , the rust of them shall bee a witnesse against them and eate their flesh as it were fire : their consciences shall torment them with the memorie of their inhumanity , in keepeing by them unprofitablie the creatures appointed by god unto mans use ; and so they have heaped treasure for the last day , provided unto the last day of their life how long soever , neither sensible of gods providence nor of the uncertaintie of their life , they heape up wrath against the day of wrath , iames , , . fourthly , riches also further the damnation of some in spending upon inordinate lusts ; some in a carnall zeale spend much upon false worship and false worshippers , ezech. , . hos. , . some on fleshly lust , and lifes pride , which is not onely damnable but damning , when men make it the scope , and utmost end of their life . peter . , . they shall receive the reward of unrighteousnesse , as they that count it pleasure to riot in the day time , sporting themselues with their owne deceivings : counting their felicitie to bee in pleasures of the senses , they regard not the time and judgment after this life . as it is said of the rich man , who being dead was in hell torments , that hee in his life time had his good things , purple and fine linnen , and sumptuous fare every day . luke , , . 〈◊〉 , remember that thou in thy life time receivedst thy good things . the cause of his torment was not that he received good things in his life time , for so abraham that is brought in speaking to him , had done , but the force lyeth in the pronoune thy . things with him the onely good , such as hee made his full receit and whole portion , though hee were a iew the sonne of abraham , had moses and the prophets inviting him to the studie of eternall life , he regarded it not , this condemnes him . the apostle joynes these two together , whose end is damnation , whose god is their belly , who mind earthly things . as our saviour concludes from the disposition and end of that rich man who put his happinesse in his abundance , luke , , . so is hee that layeth up treasure for himselfe , and is not rich towards god. he treasureth for himselfe who without any respect to god gets riches , as hee that said to his soule , thou hast eenough layed up for many yeares , respecting himselfe onely and staying upon his sufficiency in himselfe without god : hee is rich in god , who depending on the providence of god is given to such good workes as god prescribes , laying up a good foundation for time to come that hee may obtaine eternall life . some abuse their wealth to pride ▪ and rebellion against god. ier. , . wee are lords , wee will come no more unto thee : and to try their strength in doing hurt to men , the more in purse the greater in tryānie , boasting themselves that they can doe mischiefe , trusting in the multitude of their riches , psal. , , . hyring men with feilds and vineyards to ungodly practises , or hindering them from godly courses , and so draw to the earth such as seemed starrs in heaven , and many to winne the world loose their soules , so as there can be no redemption for them . thus may they be called thornes because men are so hamperd in them that they cannot bee gotten out , and wicked riches are occasiō of much wickednesse ; they that have them speake roughly , and are wise in their owne eyes , conceited of their owne courses too highly , but their woo is , they have re-received their consolation . but riches of themselves , of their nature damne not ; as povertie of it selfe saves not , first , for they are the lords , chron. , . all in the heavens and in the earth is his , hee hath right unto and right in them , both property and possession is his . these are many times severed in men ; some have right to a thing , but not possession and power over it , because kept out by a strong hand of such as covet fiolds and take them by violence , who get power over , and possession of that which they have no right to . but in god both right , title , and just possession meet , and extend unto all things because hee made all , psal. , , . and it appeares when men are so gracelesse as to derive his title to others , bee they idols or men , hee often strips them of them , ezech. , &c. hos. , , . and when men unjustly either by fraud or force take them from such as have them of him , he will pursue his right against the wrong doer , & take vengeance upon the unjust person who hath wronged not onely man but god , prov. secondly , it is gods blessing that makes rich , and he addes no sorrow with it , prov. , . so farre as hee gives it , it is as if it were powred upon them while they sleepe , while they with rest of soule commit themselves to him . he giveth power to gather riches , deut. . hee orders and disposeth of the travell of the sinner , who gathereth and heapeth up to give to them that are good before god , iob , . prou. , . thirdly , god hath given grace and riches , riches as reward of the use of grace to his glory . godlynesse hath the promise of this present life . abraham very rich by gods blessing , in flockes , and heards , and silver , and gold &c. gen. , , is also the father of the faithfull ; they that dyed in faith are said to bee carried into his bosome , and to sit at table with him in the kingdome of heaven , mat. , . iob matchlesse for wealth and greatnesse in all the east , and for pietie in all the earth in his time , iob , , . david after gods owne heart , and full of riches at his death , chro. , . solomon a penman of the holy ghost , therefore a holy man of god , peter , . a prophet , therefore to bee seene in the kingdome of god with all the prophets , excelled all the kings of the earth as in wisedome so in riches , chro. , . iehosaphat had riches in aboundance , his heart also was lift up in the wayes of the lord to do more boldly for the puritie of gods worship than asa his father , though a man of a perfect heart had done before him ; so a man excellently rich may also be excellently good . fourthly , riches ( though they bee no causes of heaven , it is neither the lawfull use of them , nor the end propounded to them yet ) by a gracious use of them may further a mans account in good fruits and labours of love , which god will not forget being done in his name , philip. , . therefore is our saviours exhortation , that with the riches of unrighteousnesse ( so called because they passe easily from the right owners to unjust possessors , as from the maister to the steward , and after to the maisters debters , both which were usurpers ) wee make our selves friends for the heavenly life when this failes . we neede onely the friendship of god in christ ; but the good workes done in god , will give friendly testimony to our consciences that wee have not beleeved in vaine , our faith working by love : and shall of the free grace of god ( whose gift eternall life is by iesus christ ) bee reckoned unto our reward , as done to himselfe , especially when wee preferre the household of faith , and deale more plentifully with them as belonging to christ. so the rich in this world , rich in good workes , gladly distributing doe lay up a good foundation against the time to come ; no cause of eternall life to them , which in opposition to uncertaine riches is called a good foundation , but a helpe to their assurance , and some proppe to their hope of life , as an evidence of a true faith in christ iesus , the end of which is salvation . riches in a good man further the exercise and manifestation of grace : the crowne of the wise is their riches , they prove an ornament to the right users , get them honour in their wise disposing of them , doing many good workes by the meanes of them . abrahams and lots hospitalitie had not beene so famous , nor davids and his princes offering to the building of the temple so liberally , cron. , , , . it may be many other could say with david , i have set my affection to the house of my god ; but coulde not by such gifts expresse their affection , as hee did , both in that which hee dedicated of the spoyle of the nations which hee subdued , and of his owne proper goods over & above , chron. , . the centurions , one in building a synagogue , th' other in giving much almes , declared their pietie and charitie : and others that have their praise in the scriptures for feeding persecuted prophets , as obadia● ; for ministring to the maintenance of preachers that otherwise preached freely to the gentiles , and refreshed the saints bowells , as gaius : this others could not shew forth so , not having such ●vealth , though the habituall ●race bee in their hearts , as the grace of magnificence and magnanimitie , yet the want of abilitie unto their acts hinders the exercise of the habite till god give it , and then they doe great workes . abrahams meeke and gentle mind had not appeared so much in giving lot his choise to goe to which hand hee would for peace sake , if he had not beene so rich ; neither had io●s patience in great losses beene so exemplary if hee had not had great substance . wisedome is good with an inheritance , eccles. . . it is more to have riches with grace , than to have it with poverty : for though respect of persons is a sinne , and to esteeme men after the flesh ; yet among men , the wisedome of a poore man is despised , and his words are not heard , eccles. . . wisedome indeed makes a mans face to shine , but poverty as a cloud comming betweene , obscures and darkens it . when a rich man speakes gracious words , which hee may more freely speake as he thinkes , he is more easily beleeved , and the things hee commands , are sooner put in execution ; which appears in iobs double condition . when his glory was fresh in him , the eare that heard him blessed him , and after his words men spake not againe ; they that heard were as it were altered at his words , and hung upon his talke as upon an irrevocable judgement : but being once dejected , hee was despised ; and when god let loose his cord , base persons let loose the bridle before him , iob . . . which may bee to stay rash censure of rich men , even because of their riches . eccles. . . curse not the rich in thy bedchamber : if he bee wicked , yet god may suddenly change him , and then his richs are an honour to him , and hee an ornament to them ; as ioseph of arimathea who was an honourable counseller , and rich , and a disciple of christ , math. , . it is said of tyr●● that her riches should bee ; 〈◊〉 , holinesse to the lord ; secondly , for such as dwell before the lord , resting upon him with sincere confidence , and serving him with pure conscience ; thirdly , for food to eate sufficiently and for durable clothing , esay . . it is indeed a greivous sinne dishonoring the most glorious christian faith , to preferre wealth so as to set up profane men for it , & to despite & ignominiously to use poore men for their poverty though rich in faith . yet when a private rich man and a poore bee both godly , the rich may bee honoured above the poore without any injury , and ought to be ; and the poore is to give place to the rich as being able by gods providence to doe some good both to him and to many , as some image of god in his sufficiencie and liberalitie , who is set before us in the parable of a rich man luke , , . verse . and hee sought to see iesus who hee was . this is the occasion of zacheus his conversion , his earnest and unconquerable desire of seeing iesus : it is questioned whence his desire was , whether of himselfe or of the holy ghost ; of vanitie to satisfie curiositie , or serious with respect to christ both as a great prophet and the saviour of the world ? which may bee answered thus . first , as there may bee like words and deedes that proceed not from one and the same principle , so may there bee like desires . maries words and zacharies differed not much : how shall this bee ( saith she ) seeing i know not a man , whereby shall i know this ? saith he , for i am an old man , and my wife well stricken in yeares : her inquiry was out of admiration , to learne , his out of unbeleefe looking to nature , hee measured the promise by common course . abraham laught at such a promise , sara laught also ; hee out of the joy of his faith , iohn , . she of unbeleefe , which yet shee overcame , heb. , . david did that which was right in the sight of the lord , amaziah did so likewise , yet not with like hear● , chron. . . so for desires , paul desires salvation , balaam desires salvation : balaam of a pang of despaire , paul of love to bee with the lord. a scorner seekes wisedome , prou. , . a godly man seekes wisedome : hee of perverse affection , this of sincere intention to understand his owne way , verse . that hee may possesse his owne heart , holding it firmely in the truth . herod desires to see christ , but of curiositie of hearing and seeing something strange , to please a corrupt mind : but hee was not vouchsased either doctrine or miracle , not to see a sparke of his heavenly glory ; and the flesh of his mind declared it selfe in his sending him to pilate mocked and despised . so certaine greeks desired to see iesus , and sought to phillip that he would helpe them ; hee taking andrew with him told iesus . but there is no mention of the greekes made by him in his answere , but he applied himselfe to cal off his disciples from vaine expectation of earthly glory , discoursing of his death and the fruite of it , of hating our lives in the case of confession , iohn , &c. secondly , now the desire of zacheus ▪ was greatly respected and succeeded unto his salvation : though nature may incline men to novelties , and to desire the sight of such of whose excellent fame wee have heard , yet the end of his desire shewes that it was of spirituall beginning , being blessed with such a change of the whole man , there began to bud some seede of salvation in him , hee was caried with a singular affection to christ , which was by some impulsion of the holy ghost more than common as the issue declares , the spirit of the father drawing him to the sonne . and wee may observe in it , that god begins his good worke in small things sometimes ; hee begun the second temple so as they that had seene the former despised it as nothing in their eyes , altogether unlikely to come to any glorious accomplishment : yet of these contēptible beginings he brought it forth to such glory as with joyfull shout they declared their gladnesse , and with heartie wellwishings desired that as his grace not mans strength had finished it , so his favour would maintaine and defend it , zach. , . , . the prophesie , esay , , applied to christ , sheweth how with wonderfull meekenesse and tendernesse hee should bring forward his kingdome out of small beginnings ; notwithstanding the hostile opposition of satan and all his wicked instruments . math. , . a bruised reede shall he not quench , till he send forth judgement unto victorie . a bruised reede , what more fraile ? smoking flaxe , what more easily extinguished , esay , . they are quenched as towe ( saith the prophet ) speaking of the hoast of the enemies of god ; he will as easily extinguish them for ever as wee quench a little towe : yet if men be not wicked , but have some beginnings of pietie in them how weake soever , he will not despise them , but cherish strengthen , and increase them with marveilous in●ulgence and mercie : though like a reede halfe broken , and smoking weeke almost gone out for want of oyle , yet will hee attemperate himselfe to their infirmitie , till hee kindle in them light more full , and supplie them with solide strength . this appeares in zacheus , and in many , the little sparkles of faith and hope in whom hee excites of his immeasurable goodnesse . certaine workings there bee in the hearts of men that are of the efficacy of the spirit , yet not well knowne to them to bee so . the apostle speaking of the spirits helpe in our infirmities when wee know not what to pray as wee ought , saith , that hee himselfe maketh intercession for us with groanings which cannot bee uttered ; not onely for that they are for a thing unutterable as heavenly glory , or that they cannot bee sufficiently spoken according to their proceeding from the holy ghost , but because breaking into them by the spirits impulsion , they farre passe the capacity of our witts , and wee scarce discerne what our owne hearts meane , our affections being much oppressed with darknesse : they bee certaine inarticulate groanes and breathings , which the searcher of the hearts knowes with approbation to be the inspirations of his owne spirit , disburdening us into gods lappe or bosome . mary the sister of lazarus annointing iesus his feete with precious ointment , is defended by him against the murmour and censure of iudas at the wast , as hee called it , that she had kept it against the day of his burying . it was not lost but kept , she did that now which she could not doe at his buriall , god so governing her mind that at this time shee should poure it upon the lord to signifie his death and buriall to bee at hand , & so was it done for funerall service : it is not like that she had any further intent than to shew her love in the honouring of christ , and to refresh his spirits by the sweete savour of the oyntment , as it is said oyntment and perfume reioyce the heart , prov. , . but the spirit of god impelling her heart , burning in love to christ with desire to doe thus , foresaw further , and directed the fact to this end which christ speakes of . so are men moved by the holy ghost to something with further scope than they presently understand . the disciples of christ , much people that were come to the feast , and children , were caried to receive christ comming to ierusalem with the joyfull shout of a king , unwonted acclamations , and honour given him , in spreading their garments in the way : by some others cutting downe branches from the trees and strewing them in the way , ascribing to him kingdome & power of saving , hosanna to the son of david . first , pray to him for salvation , hosanna in the highest , in part out of the words of the psalme , . save now . secondly , blesse him , blessed be the king that cometh in the name of the lord. thirdly , and his kingdome , blessed be the kingdome of our father david , that commeth in the name of the lord ; with this gratulatory addition , peace in heaven , and glory in the highest places . it angred the pharises to heare it , they disdained that hee should receive testimonie of children , willed him to rebuke his disciples ; hee defends both ▪ the children from psal. , . out of the mouthes of babes and sucklings hast thou perfected praise : & the disciples with necessitie of their duty , which if they failed in , the stones would immediately cry out , luke , , . all this by secret instinct , they were excited by internall ●fficacie of the spirit , but the meaning of this was unknowne to the disciples themselves till iesus was glorified , iohn , . yet in due time the fruit appeared . thus god brings on his worke . to observe secret motions unto good , though you perceive not where they shall end , yet attend gods worke● out of small beginnings great workes are brought forth by him who passeth on and goeth by us when wee cannot finde him out , iob , . when one that was before carelesse of christ , heares such a description of him in which is set forth his excellencie , so as he is convinced they are the only holy happy people that are joyned to him , that their earnest love to him is not without just cause , & so begin to inquire how hee may meete with him , where hee may seeke him ; let him not despise it , let him thinke with himselfe , is not god come to mee with offer of himselfe ? this light and motion seemes more than naturall ; it is a good steppe towards good when men begin to inquire after the lord iesus , are desirous to know him , and how to have their desire satisfied , cant. , , & . , . desire implyeth some measure of knowledge of the worth of that which is desired , iohn , . and love of it so knowne : where more love is there is more desire , which in a sert makes the desiring apt and ready to the receiving of the desired , as it is ( at least probably ) said , that they in whom love is more full to god , shall see him more perfectly , and so bee more blessed for the faculty of seeing god ; not agreeing to the created understanding according to the nature of it as it is now , but by the light of glorie , the more it partakes of that light the more perfectly it seeth god ; and the more love a man hath , the more hee participates of that light , because there is more desire which shall bee satisfied . love declared by obedience , hath promise of further revelation of christ , and communion with god , iohn , , . zacheus of some love to christ , as the sequele declares , desiring to see him , & comming downe at his bidding to receive him to his house , enjoyed him in an excellent measure of his grace faith not being yet framed in him , as it may seeme , how could there bee love in his heart to christ , and thence desire unto him ? did hee looke for more in iesus than the outward sight of his person ? sure he looked for more , for it is not likely that hee would with neglect of his reputation ( being a principall man for state and prioritie in his calling ) and in the sight of a great multitude , climbe up like a boy into a tree without regard of the scornes of men , onely to see any prince in the world . . did christ so regard any that came meerely to see him ? . would hee with such speed and joy come downe and receive him to his house , and so professe workes testifying repentance to christ , if there had not beene more than a desire of an outward sight of him ? his affection to christ in such fervencie may bee ascribed to the knowledge that hee had gotten of christ and himselfe : of himselfe ▪ to bee a great sinner , whose sinnes god would not suffer alwayes to goe unpunished ; of christ , that he was not onely a great prophet , but the saviour that should come into the world , the sonne of david , exercising mercie not onely in miraculous cures of the body , but in forgiving men ( that had faith in him ) their ●sinnes : with desire of remission of his owne sinnes hee sought to see him of whom hee had heard such things , not altogether without some sparkles of grace , and seed of pietie . the spirit of god works in us so sometimes , that we our selves seeme to bee authors of the fact . of himselfe it could not bee , seeing it tended unto , and ended in his blessed change from the state of sinne to the state of grace , his passing from damnation to salvation ; it was some beginning of his rising out of sinne , which argueth the worke of god , in three respects . . in taking away the deformity of the soule by the staine of sinne , & restoring the comelinesse and beautie of grace . . in setting the will ordinately in subjection to god , restoring the good of nature in beginnings which sinne had corrupted and destroyed , the whole nature remaining inordinate thereby . . in taking away the guilt of sinne , whereby man was subject to eternall damnation . all which and every of them is gods worke , giving into the mind a light of grace , into the will a new quality , whereby it is sweetly moved and readily to the obtaining of the eternall good , drawing the will to him : and none but god against whom the offence is committed , can remit the guilt and punishment of sinne . there is great difference betweene the ceasing from the act of some sinne , and rising out of sinne , which is to repaire man unto those things which hee lost by sinning . preventing grace is not common to all , but it is proper and peculiar to the elect in whom god workes the will to spirituall and eternall good ; it doth not expect mans will , neither doth mans will call to it , but it prevents it by preparing it that it wills good , and helps it being prepared that it may performe it : it was a will before , but not a good and right will. not onely the will of man is not sufficient if the grace of god bee wanting ; for so it might bee said on th' other side , the grace of god sufficeth not if our will bee not , wee must give the whole to god. preventing grace is faith with love . the good will of man is prevented with that benefit of grace whereby it is freed from servitude of sinne , and prepared , and that benefit is the faith of christ : so the will is healed , the spirit of god being author , and so disposed that it actually wills and indevours what god commands . faith is in him which willeth to beleeve , whose good will it prevents , not in time , but in cause and nature . there is a beginning of faith , a good thought of beleeving which is of god only , wee being not sufficient of our selves unto it , cor. , . which is not meant of any thought whatsoever , but of a thought of beleeving or right living which affects the will. it signifieth not simply to apprehend something in our mind . but with deliberate judgment of reason and affection of the will about the thing apprehended , as philip. . . if there bee any vertue , if there bee any praise , thinke on these things . our conversion is described by our knowledge of god , gal. , . and first receiving light , heb. , . but it is such a knowledge of him as hee gives in the face of iesus christ , unto some measure of faith , drawing us to him to seeke reconciliation & remission sins , and is an effect of his knowledge of us . as the apostle adds by way of correction , or rather are knowen of god : if any man love god the same is knowne of him , as hee saith in another place ; received of him , rom. , . hee is knowne with approbation , and drawne to god. so it might bee in zacheus , such beginning of faith as is in a good thought , in some knowledge of god in christ with some love , and could not for the preasse , because hee was little of stature , thus it falls out to men of good desires sometime , that their hope is deferred and the satisfying of their desires suspended some way or other . m●●tha and mary desired the healing of their sicke brother , to prevent his death , sent to iesus about it ; hee deferred their desire till he was dead , buried and stunke , that hee might worke a greater miracle in raising him from death to life , for gods glory and the confirmation of the faith of his disciples ; this may bee one stay , more glory to god , good to men , iohn , , . so was iairus his desire of the healing of his daughter , deferred , and hee disswaded from troubling christ any further as counting it hopelesse , for now she was dead ; onely christ excites his hope of the life of his daughter , luke , , , . sometimes men of no ill meaning do hinder the lawfull and good desires of other a little from their present fulfilling , as the two blind men desiring mercie of christ to receive their sight , were rebuked by the multitude that went before , because they should hold their peace . they that brought their children to christ with desire of his blessing , were a little stopped by his disciples . sometimes a man hath impediments and lets from himselfe , as zacheus from his low stature that could not looke over the multitude that were about christ : it may bee his faith is not such as god will have it before hee receive what hee desires , if it bee of a good thing to bee done by himselfe . when hee hath a good will and desire , the flesh hath another will against it that hee cannot performe his purpose and desire til he get more strength . there is a remainder of originall sinne that so besetts good men that they cannot runne the race of godlynesse as they desire , till they cast it away that the comfort is most in this strife to doe it , in the willingnesse of the spirit , hindered by the flesh . matthew , chapter , verse . satan is a great hinderer of good desires , as the apostle saith in his owne case , in desire to see the thessalon●ans , from whom he was taken for a short time , in presence not in heart : and indevouring it with great desire . hee would have come once againe , but satan hindred it , thess. , , . how hee hindered ●s not expressed , whether by tempests of the aire , or by the tribulation of the persecuting tyrants , or lying in wait for him in the way to kill him , or by sicknesse : but it is cleare hee hindered his good desire and indevour to come to them for confirmation of their faith . hee assirmes the decree of his will to it , and his preparation to accomplish it once and againe ; and in that hee was hindred , the inward act of the will the divell cannot discerne or hinder so , as the outward act of the body , as to preach the gospell , &c. the divell and his angels are noted to hold in their hāds the foure winds of the earth , that the winde should not blow upon the earth or the sea or on any tree ; which signifieth the preaching of the gospell hindered by the divels malice : so farre as god will suffer , though the preachers desire to make it abound . when a great and effectuall dore is entred , there be commonly many adversaries , wicked men fight under the banner of satan and are his instruments to hinder us when our studies and indevours tend to gods word . as elimas sought to turne away the deputie from the faith when he called for barnabas and saul with desire to heare the word of god ; he withstood them , and paul called him the child of the divell , act. , , , : seeing in him an open contempt of god in rising up against his word , and stopping the way to that prudent man that he should not come to the knowledge of god , when hee had sollicited his mind secretly not to rest in the deceits of that false prophet . christ inveighed against the pharises for shutting up the kingdome of heaven against men , not suffering them that were entring to goe in , math. , . having their foot as it were on the threshold , they turned them backe from hearing the doctrine of salvation , which is as the gate of heaven . it is easier worke to hinder the rising of the building , than to destroy that which is once setled upon the foundation . wee are not therefore to thinke it strange , or to conceive the desire to bee in vaine because it meets with lets , and is crossed at the first . in evill desires , it is good to take notice of the crossing of them , with thankes to god , and to his instruments that hindred them , and kept us from the evill deede , as david from shedding the blood of nabal and his household by the meanes of abigail . sam. , , . who blessed god for sending her , blessed hir aduise , and her , that kept him backe . it had beene good for herod if hee had made such use of his disappointment of his intelligence by the wise men : which hee looked for with a wicked purpose against christ , to know where hee was , that hee might destroy him . but it is the miserie of wicked men that they impute it not to gods providence , but rage at the instruments , not willing to bee hindred . a wise man feareth and departeth from evill , but the foole rageth and is confident , prov. , . hee that is warie is stricken with some dread , when hee is warned , and breakes off his purpose whē hee perceives god is not pleased with it . as isaack purposing to have blessed es 〈…〉 , forgetting the oracle that the elder should serve the younger , when hee perceived how by divine providence hee blessed iacob in the steed of the ●elder , hee trembled very exceedingly . confounded with the shame of his error in purpose to blesse esau , hee neither pretends ignorance , nor is angry with iacob for deceiving him by evill acts , but acknowledging god to bee the authour of the blessing pronounced , giveth him glory , renounceth his affection , and retracts not what hee hath delivered , gen. , . but a wicked man , what he hath once attempted though foolish , prosequutes it to the utmost that hee can , as balaam though hee had the minde of god expresly that hee should not goe with balaakes princes to curse his people , yet stayes not but kindled the anger of god against him , in going , and in giving wicked counsell cast himselfe away , numb . , , . though hee seemed willing to returne if it displeased god , it was frivolous : seeing if hee had feared god seriously and with pure af●ection , hee would have renounced his expedition naughtily taken in hand , and not have made doubt of a thing manifestly witnessed : though god bid him go , he approved not his covetous heart , but derided his pertinacious madnesse . but where the desire is of god , though it have some lettes , it is not for that to bee renounced , it is accepted where god himselfe will not have it effected by him in whom hee approves the desire . as in davids case , purposing in his heart and desiring to build a house for god , it is commended , kings , . but the worke is reserved for solomon his sonne . hee considers our mind and counsell which many times hee allowes , and inspires things of their nature good , unto which he inclines our wills , which yet hee will not have us to bring into action : because they conduce not to the order of his providence which hee hath before his eyes , and will by all meanes have to stand fast . yet are there not two wills in him , but one which hath diverse objects . some desires hee disappoints for a time , as pauls to have a prosperous journy to rome , to bestow among them some spirituall gift with fruit , rom. , , . which hee often purposed and that of conscience of his duty , v. . yet was let : whereby it appeares that crosse successe in execution , proves not infallible unlawfullnesse of intention . and hee ranne before , and climed into a sycomore tree to see him , for hee was to passe that way . wherefore he thus carnestly desired to see christ , that hee may bee thought to have forgotten what became his person , and after the manner of children to hunt after new sights , is before declared ; it shewes that his desire was setled in him unto the obtaining of it . so it is with gracious affections , they are not quelled by lets . they rather increase by hinderances , and grow more fervent by opposition . elihu held with reverence of his elders from speaking as hee desired , and saw meete and needefull unto iob , at length sheweth the force of his desire , that it compelled him ; his mind having beene as a caske full of new wine shut up which must needs have a vent . such a vehement pang had hee in his mind , moved with such zeale when god toucht him , as if hee should have burst , till hee had discharged his conscience ; so earnest a will had hee to maintaine the truth . hope differred , makes the soule sicke , prov. , . the minde wanting the thing expected , greives that it cannot enjoy what it desires : as the church in her seeking christs presence declares how strong her de sire is , that having no answere when shee called , not finding him whom shee sought , shee desires it may be told him that she is sicke of love ; and this after shee met with oppositions , the watchmen finding her , who should have secured her from daungers ; proved adversaries to her , yet gives she not over , but in her seeking is more vehement ; the sire kindled in her none can qvench , but as lime is inflamed by water , and streames grow more furious by obstacles , so her zeale more burning by disgraces in her seeking him . cant. . , , . ieremy when the word of the lord was made a reproach to him , and a derision dayly , had a thought to speake no more in his name ; but his word was in his heart as a burning fire , shut up in his bones , and hee could not stay , ier. . , . after all his thoughts which weakened his fortitude of mind , the impulsion of the spirit of god was so forcible in him , that hee was caried with more earnestnesse to proceede in the course of his office whereunto god called him . bartimaeus desiring mercie of christ for restoring his sight , being rebuked by some that went before that hee might hold his peace and not offend christ with clamorous importunitie , like a provident begger , as having farre more high matters to handle than attend a beggar asking a common almes , as they it seemes thought of him ; hee was the more stirred and cryed so much the more , thou sonne of david have mercie on me , luke , . or as marke hath it ; he cryed the more a great deale , marke ▪ . ● . paul pulled away untimely ( in respect of his worke ) from among the thessalonians , inforceth himselfe more abundantly to see their face with great desire , and beggs earnestly , exceedingly , night and day , that god himselfe even our father , and our lord iesus christ , would direct his way unto them , to adde that which was lacking in their faith . david mocked by michal in his piety , a king , and a prophet of god , adornes his defence , that it was before the lord , and was magnificently both to bee thought and spoken of ; and professeth yet to play before the lord , and to bee more vile , and to bee base in his owne sight , sam. , , . and the same holy man showes how his grace not onely maintained it selfe against opposition : when the wicked by bands and troopes spoyled him , made a prey of him , hee held fast gods doctrine and could not bee drawne from the obedience of truth , but more , his devotion was such as hee resolued to rise at midnight to serve him with prayse of righteous judgements . psal. , , ▪ and when wicked men destroyed his law , overthrew the doctrine , hee loved it so much the more as more precious than the most fine gold , verse . . it is thus in sinfull nature that the lust increaseth by opposition . the sodomites by lots exhortation to desist from their wicked enterprize , confirme their resolution to do worse , and that to him , gen. . , hee came in to sojourne ( say they ) and he will needs bee a iudge . the priests at pilats motion to release unto them christ iesus , cryed out the more , let him bee crucified , math , . . sinne becomes out of measure sinfull by the commandement , rom. . . working death by that which is good . so in grace , it not onely holds in opposition , but is more intensive , for the spirit of god , the author of the goodnesse of the will , helps it , and strengthens it to produce the good worke where unto hee hath inclined it , that it overcomes impediments . the calling of the elect , is the revealing of the arme of god , the putting forth of the exceeding greatnes of his power ; they become like firebrands that will not be blowne out with the winde as candles , but kindled more ; as if fire in the water , should not onely not goe out quenched , but still burne up higher and higher . which serves to discover the unsoundnesse of vanishing desires , which are quelled with every little crosse or impediment and difficultie : yea somtimes when they be not reall but imagined ; as solomon writes of the slothfull man as faining dangers , he saith , a lyon is without , i shall bee slaine in the streets . though hee speake not such words , yet he hinders himselfe from that which he should doe , by casting dangers , imagining lets , having alwayes one excuse or other , that though hee wish and desire all the day , yet his hands will fall to no worke . his way is as a hedge of thornes , prov. . . his feares and griefes pricke and stay him like thornes and bryars . the desires and goodnes of the temporary beleevers are two wayes faulty , by hypocrisie , it is but seeming to have , luke . . and by vanishing away , hos. . . your goodnesse is as a morning cloud , and as the early dew it goeth away . as in much heat sometime the morning clouds give the husbandman hope of raine ; but the sunne rising they are dissolued or dissipated and frustrate his expectation : so in some pang they shew some probabilities of returning , but their lusts waxing hot the hope is cut off . and as the morning dew seemes to moisten the earth but is consumed away by the sunne ; so their shewes of piety , frequenting the assemblies , instituting publike prayers , &c. passe away without effect . as the rush growes not long without mire , nor the flag without water , morish herbes that have their nourishment from it , though greene and not cut downe , wither before any other : so are the path's of all that forget god , and the hypocrites hope shall perish . they have not their sappe from christ , and what freshnesse so ever they shew , it must needes wither ; and that discovers that they were not rooted in god , who maintaines the lot of his people against all that fights against it , the fruition of the grace hee hath given them shall remaine safe unto them . it may bee for consolation to such as hold still their desire to good , and follow after it , though they bee differred , and increase in earnestnesse , as hunger and thirst after righteousnesse : they are such as a man may alledge to god , psa. , . my soule breaketh for the longing that it hath unto thy judgments at all times . . behold i have longed for thy precepts . hee offers his desires to bee looked upon . as esay , . the desire of our soule is to thy name , and to the remembrance of thee . . with my soule have i desired thee in the night , yea with my spirit within mee will i seeke thee early . it is an argument of a well set and disposed heart when a man dare present it to the lord , that hee may looke upon the intentions and desires of it . desires without grace to confirme them and keepe them in vigor , are but as a false conception , which evanisheth and commeth not to the birth . but such as be deepely rooted , not light motions , but make the heart breake to see how we can not do as wee desire in gods matters ; and this permanent , it is of grace . i opened my mouth , and panted , because i loved thy commandements . this propension of the soule , and vehement intension of spirit , where the soule vehemently longs to feele that power and comfort which it knowes to bee in the word , knowledge of the good constantly holding the desire to it , is that which god lookes for ; the opening of our mouth wide as a man wearied in travaile , opens his mouth to take breath and swallow up the aire . as it is of corruption reigning , that a man is restlesse in his desire of sinning , prov. , . and it is abhomination to him to depart from it , prov. , . it is deadly greife to bee hindred and pulled from sinfull delights , yea to thinke that hee shall not accomplish his wicked desire ; so it is of grace reigning that a man cannot rest till hee accomplish his desire of good , his will is converted to it . it is the note of the godly that they follow after righteousnesse , upon their knowledge of it . esay , , . it containes the studie of their mindes , and indevours of their will with constant desire till they obtaine , which is not in this life : as lovers that have set their affection on any , most studiously follow to obtaine them , and they rest not but in fruition thereof . affections setled on supernaturall objects agreeable to the qualitie thereof , argue spirituall and supernaturall being . this proofe the apostle would take of the resurrection of the soule the first resurrection , rising with christ , seeking and setting the affections on things that are above , thinking and desiring , and following things concerning another life ; spiritual things , spiritually discerned and affected , and godlinesse as it is of god , and conformes us to him . that we are in this world ( concerning beginnings ) as he is , and the kingdome of heaven for his presence , to dwell with the lord , to be where christ is , to behold his glory , and to be perfectly guided by his spirit . our conversion begins in gods worke in us , infusing grace by way of seed , iohn , . which manifests it selfe by new disposition and inclination in us , that our desiring spirituall things agreable to their nature , is an action of that life of god begun . the will first suffers gods worke upon it , and then acts , aspires to conversion , constantly desires it : inclines us still to seeke god , ier. , . in which god confirmes it ; he prepares the heart , and inclines his eare , psal. , . and when iesus came to the place , hee looked up and said unto him , &c. here is the successe of the desire of zaccheus in that which hee desired , and in that which he ( it may be ) thought not of , christs looking up , speaking to him by his name , offering himselfe to be his guest , such is the benignitie & goodnesse of christ : whence observe , that seeking christ , and good things in him by spirituall motion , shall not bee in vaine . good desires may be deferred but not denied alwayes , the expectation of the poore shall not perish for ever ; though wee have not our desires so soone as wee conceive them , yet if we cast not away our confidence , but wait and seeke still , our hope shall not frustrate us . the desire of the righteous shall bee granted him , and his hope shall bee gladnesse , his desire is onely good , obtaineth that which is good and onely that . the lord is good , first , actually , out of his owne favour and goodnesse hee doth good , to them that wait for him , to the soule that seeketh him , lament . , . god hath not said in vaine to the house of israel , seeke yee me . therefore hath hee not spoken it in secret , nor in a darke place of the earth , as the prophets of the heathen gods , who spake uncertainly and so obscurely and out of darke dennes : but goodnesse and truth concurre in him , goodnesse in inviting us to seeke him as willing to bee found , and truth in not deceiving and frustrating our hope when wee do come to him : therefore shall wee not faile to finde him because hee will give us to seeke him and search for him with all our heart . ier. . . god hath made himselfe a debtor by his promise to them that seeke him , that hee will come to them and raine righteousnesse upon them , hos. . . vnder righteousnesse we may comprehend all kinde of goodnesse which hee will give from heaven , not sparingly but largely ; therefore hee calls it rayning righteousnesse , not only that whereby he justifieth us in christ , receiving us into fauour , and regenerateth us , rendering unto man his righteousnesse , iob , : but the performance of all promises in due time concerning the present life , or that which is to come . hee called bartimeus crying to him , and gave his sight as he desired . the woman secretly seeking vertue from him to the healing of her issue of bloud , found it in her selfe . all that would make use of christ found him reedie to their good if they sought him aright , god is faithfull and of never failing compassions , in the experience of his servants they are new every morning , lam. , . hee both meetes with testimonies of deare love , such as he seeth coming towards him to seeke his presence , as the father of the prodigall met him with wonderfull expressions of a fathers affection in the happie returne of a sonne that seemed to bee lost ; and also calls them to behold him , and to seeke him that had no thought of it , who so prevented with his grace , upon his call , desire and seeke him , seeking finde , him and finding him enjoy him unto salvation with eternall glory . which serves abundantly for consolation to such as linger after christ and his grace in holy desires ; their hearts god hath touched , and they follow him as given of god to save them , they shall be satisfied . when men have a right estimation of christ , that they preferre him before all things in the world ; as hee knowes their love , he so esteemes it , and will give himselfe to be enjoyed of them , that they shall ( as it were ) lye in his armes , and sweetly rest with him in gracious imbracements : as the church sicke of love , as it were swounding by vehemencie of hir desire to christ , calling to the pastors of the church to refresh her spirits with the meanes that they have in trust , to convey by them spirituall things into her soule ; findes her selfe on the sudden upheld by christ , imploying both his hands for her reliefe and streng . thening . no sooner calling but he heares and answeres , and come to her helpe and comfort so willingly as nothing can stay his pace towards her ; he skips by the mountaines and leapes by the hills ; neither her greater sinnes , nor lesser infirmities , can stay him , nor humane power can hinder his accesse with celeritie . cant. , , , . in his speede hee is like a roe or young hart ; she seeth him as at the dore behind the wall , yet not fully expressing and exhibiting himselfe in his presence to her , but he lookes forth at a window , and shewes himselfe through the grates or lattesse ; she beholds him but imperfectly , yet with certaintie , and with signification of favour . but to them that desire to see him in heaven , not satisfied with the sight of him as it is now by faith , he will give them in due time their desire , they shall see him as hee is . they shall be where he is and behold his glory ; the shadowes shall flee away ; whatsoever hinders the full content in the sight of him , as ignorance , unbeleefe , trouble of conscience , outward tribulations , the day starre shall arise in their hearts , and the day breake , the time of th' other world beginning at our death , and more fully at our resurrection : the morning of that day which shall never give place to night , when the righteous shall have dominion over the wicked , and shall be ever with the lord : when they shall no more neede the light of prophets or apostles , but by himselfe shall they see god , giving a divine light into their understanding whereby they know as they are knowen . yea and in the meane time they shall have a more pure and explicate knowledge of the mysteries of christ ; he will reveale himselfe to them that love him , and their requests of heart framed by the spirit in them with unexpressible groanings , god will not frustrate : the inspirations of his owne spirit please him , for they are according to his will ; the spirit makes them to pray as they ought which of themselves they cannot , he helpes their infirmities . z●ccheus , make haste , and come downe , for to day 〈◊〉 must abide at thine house . this is singular grace and favour , that the lord of his owne accord bids himselfe to his house , who it is like durst not presume to request him , though willing to entertaine him : this is above that he desired , thus he vouchsafed to honour him , whom hee had by his spirit secretly working , drawen to him . in which we may observe that god is pleased to give above our desires many times when wee offer our selves to him . whereof we have many examples . thus happy was zaccheus in his indevour to see christ ; hee seeth him , hee heares him calling him by his name as if hee were familiarly knowen , and receiveth him to his house , and to abide there , and all of his owne accord ; notable humanity of the son of god , to come to him wh●m the common sort did hate , and that unrequested . abrahams request to god was that ishmael mighty live before him , and that would content him ; having a sonne borne to him hee subsists in him , though god promised him another sonne by sara his wise , it may seeme it was more than he durst hope for , though hee reject not gods favour in the promise of a new seede , but if it please him to extend his liberalitie no further but to conserve the life of ishmael which he hath given , he desires no further . concerning ishmael god heares him , and grants him not onely life , but multiplication of seede to make him a great nation , and his children to be of great place , twelue princes he should beget . yet would he extend his goodnes to him further ; as he promised , sara shall beare him a son indeed , and with him & his seede he would stablish his everlasting couenant . iacob in his journey to padan aram desired of god provision but necessary , and protection in his way with a safe returne to his fathers house ; which he had , and above his desire , god made him two bands , gen. . . . david asked life , god gave him long life , even for ever and ever , psal. . . not onely heard him when fearefull of death by the malice of his enemies hee prayed against it , but granted him over , and above to live till he was full of dayes , nor that onely but succession in his posteritie unto eternitie of his kingdome , which was accomplished in christ , who was made of the seed of david according to the flesh , as god promised him by nathan : which mercie david admiring prayeth that as the lord had said so he would doe , that with his blessing it would please him to blesse his house to continue for ever before him , sam. . solomon asking an understanding heart to judge gods people , to discerne betweene good and bad , not onely obtaines it , but in an excellencie to bee singular in it , so as none had before nor after him . and besides that which hee asked not , riches and honour , so as there should not bee any of the kings like unto him all his dayes . king. . , , . the sicke of the palsie sought his health of christ , which he received and unto that the forgivenesse of his sinnes , math. , , , . the ruler sought to christ for his sonnes life , and hee had it , and with it faith in his owne and his household hearts , whereby they addicted themselves to him as his disciples , under the hope of eternall life . the theefe upon the crosse prayed christ to remember him in his kingdome ; hee was heard , and by a serious asseveration secured , that that very day he should passe from the miserie of the crosse to the felicitie of paradise , and there have fellowship with him in eternall glorie . luke , , . he is the father of mercies , cor. , . as a most kind father hee powres out manifold gifts and benefits upon men , of his meere mercie , and imparts unto them , not light and slender , but strong and abundant consolation , that are his freinds , as the god of all consolation . he that is lord over all is rich unto all that call upon him , rom. , . not onely abounding with riches , but powring out plentifully unto those that depend upon him , hee gives to all men liberally and upbraideth not , iam. , . he gives even to wicked men ( that set their faces against heaven ) more than heart could wish , psal. , . that their prosperous successe exceeds the conceivings of their mind , as if nets were laid to catch for them while they sleepe . his faithfull are more regarded than infidels . in our glorifying of god therefore wee are to say with the apostle , now unto him that is able to doe exceeding abundantly above all that we aske or thinke , according to the power that worketh in us , as wee find by experience in our selves , be glory in the church by christ iesus , throughout all ages , world without end , amen . from hence reprove faithlesse feare , damping hope , upon conceit , partly of our unworthinesse , partly of the greatnesse of the things we aske , too great for such as wee be . wee must not measure gods wayes by mans , whose wayes are as farre above ours as the heavens are the earth . esay , . and yet even men give according to their greatnesse , and consider what is fit for them to give rather than what is fit for the other to receive . we may aske what god seeth meet for his glory to give , and not onely what we feele ourselves to need , but what our father seeth that we need , math. , : without doubt or feare , commending our selves to his love and wisedome . and this the lord our maker requireth of us , that we commend the care of our necessities to his faith and providence in termes of greatest incouragement , esay , . aske me of things to come concerning my sonnes , and concerning the worke of my hands command ye me . make haste , &c. whether hee would have his prompt mind knowen , & the gift of faith to appeare with speed , or hast his owne worke the time being come . observe , that when the time determined with the lord for the manifesting of his goodnes to his people is come , he is willing to doe it speedily . when the people with earnest desire to heare the word followed christ , to attend upon the opportunitie hee left his meate and went to teaching , and incurred among his kindred a suspiciō of madnesse . though god deferre his elect that cry unto him night and day , yet when their time is come that hee should judge for them , he will avenge them speedily , luke , , , . speedily in respect of the wicked , who are suddenly destroyed while they had no such thought and feared nothing yet , though god suffer them with long patience : as the israelites were brought out of egypt with a strong hand , and their oppressers overwhelmed , the same day that god had promised , exod. , . when the houre was come that was appointed for the death of christ , how doth hee hasten to it , as is to bee gathered by his speech to iudas with the soppe , discovering him to bee the traytor : that which thou dost do quickly , meaning the betraying of him into the hands of wicked men , which hee was with full purpose rowling in his mind . till then hee over-ruled the divell to whom hee now permitted him and left him to his owne malice . as if he should say , hasten thy selfe to the treason which irrevocably thou art set to doe , and thine owne destruction , seeing thou wilt needs perish ; & me to the worke that i am to finish by my death , which for mans redemption & salvatiō i so greatly desire he is good and doth good , his owne goodnesse moves him , psal. , . the good pleasure of his goodnesse is that which impells him , thess. , . the propense and pleasing inclination of his will to the good of men , his selfe-propension to diffuse his benefits , is the fountaine of all that good wee receive , and it is the spirituall ground-worke of our prayers . he delights in exercising loving kindnesse , ier. , . and mercie pleaseth him , mich. , . he will waite that he may bee gracious unto his people , he will bee exalted that hee may have mercie upon them , which turnes unto the highnesse of his name , and greatnesse of his glory ; he is a god of judgement , in all things propense unto moderation convenient for their salvation , esay , . which may serve to incourage the weake , whose faith is sometimes shaken by misinterpreting gods deferring to heare their prayers , as if it were a deniall , or that hee regarded not their state , which the lord is pleased to take notice of , and to give helpe against . esay . , , . but sion said , the lord hath for saken me , and my lord hath forgotten me . vnto which he answeres , three things for incouragement , first , that hee neither hath nor will , nor can forsake and forget her . which he illustrates by comparing and preferring his compassion towards them , to the compassion of a mother to the sonne of her wombe . it is given to the mother commonly to love more tenderly than the father , therefore he compares his love with the mothers love , and not simply her love to the sonne of her wombe , but that suckes her breasts , towards whom , a mothers affection is not overcome with labour or any kind of molestation , but with unremitted care she indures to give it sucke , to nourish it and foster it . and scarse is it to be expressed how she is affected with the smiles , or afflicted with the cries of it , specially being pressed with any danger : whereby solomon found out in his wisedome , the true mother of the child , challenged by two women , when the true mother heard of the dividing of it betweene them , her bowels yerned , & were hot upon her sonne : and would in no wise have it slaine , king. . . . againe , if the soule in temptation , except against this comfort and say : experience shewes that some mothers doe loose naturall affection and regard not the children of their wombe , no not then when they are not long from their birth : god answers to that , though created nature may defect , and turne monstrous , yet the supreame and uncreated nature is so perfect that it cannot change . and that is the first thing , which may specially comfort godly , tender mothers in such temptation about gods leaving his care of them . if their affection bee such to their children , can gods be lesse to them ? they cannot forget nor forsake theirs , & will they thinke that their affection is not equalled by god , yea overmatched and exceeded , being infinite ? secondly , a second thing is , that god will not forget his for this reason ; hee will have them ever in his sight , as graven upon the palmes of his hands , as things in account , and precious are minded . as the gold finer sits by the fire into which he hath put his gold to melt , to take it out in due time , and his eye is still upon it , hee neglects it not , malach. , . god withdrawes not his eyes from the righteous . thirdly , a third thing for their answere is , that the time of their reliefe being come , their comfort shall be hasted in the departing of the instruments of affliction , in the coming of such as shall build them up , with new accesse of members of the church , multiplication of gods people , that the joy shall exceed your sorrowes . it may silence such godlesse persons as would destroy the faith of gods promises in the hearts of his people , by his deferring so long the fulfilling of them . first , they misaccount time , it is not long that god deferres , compared with eternitie following : one day and a thousand yeares are alike , and differ not concerning that which belongs to proportion of infinite time ; both in comparison of eternitie , is but as a point of time in comparison of time . the eternitie of god coexisteth indivisibily with any duration , and with the least part thereof , even a moment . the parts of our duration which are passed , or which shall passe away , either have beene or shall bee , but are not : gods eternitie is an interminable , whole , and perfect possession of his life together . all things that have being may be said to coexist with god in eternity or eternity with thē by objective , though not any reall existence , as the objects of the knowledg , & power of god. knowne unto god are all his workes from the beginning of the world , act. , . by his eternall counsell he disposed all things in the best sort , and from eternitie there is with him the best reason of his counsels and doings . he needes not time to discusse causes , to inquire after iniquities , and search out sinnes ; for his dayes are not as the dayes of man , or his yeares as mans dayes , distributed into spaces of dayes and yeares , his life is not as mans . secondly , they falsly accuse god of slacknesse , as it is among men counted a fault , which is a deferring of any thing beyond the due time appointed . god hath times and seasons in his owne power , so as opportunitie shall not slide away from him , his promise which is for an appointed time , shall surely come and not tary , at the end shall speake and not lye : hab. , . thirdly , let it provoke us to bee followers of god in this : as he slackes not to doe good to his people in fit time , so let us observe opportunities and seasons of doing good , and not let them slip , eccles. , , but sow our seed in the morning , and not let our hand rest in the evening ; and worke the workes of him that sent us , while it is day , iohn , . waiting for occasions , as abraham in his tent doore , being given to hospitalitie , who spying three men as he thought comming in the way , ranne to meete them and to invite them : a proofe of sound love to shew kindnesse to unknowne men , of whom he neither had nor hoped for exchange of good turnes . integritie being more then , hospitality might be used with lesse daunger than now in so great persidiousnesse of men . grace makes a man pompt , and readie to gracious acts . the liberall man deviseth liberall things ( contrary to the churle ) and by liberall things shall be established , esay , , . to day i must abide at thy house . he had taken up his heart , and now proceeds to take up his house for his lodging : thus of his owne goodnesse god is pleased to follow his owne favours , as the princes of this world sometimes do to their favorites till they make them great , but there is a wide difference . yet in both freely , and because they have set their hearts upon them for good , they wil honour them : god will perfect his good worke which he once begins in his toward their salvation and fulfill all the good pleasure of his goodnesse in them , as the prophet saith , the lord will perfect that which concerneth mee . he will proceede to declare that hee hath care of my salvation , and what hee hath begun he will through even unto the last act . men by inconstancie caried another way , what they unadvisedly entred upon , with levitie they relinquish : or are constreined by infirmitie to omitte , what above their strength they attempted . but no such thing can be fall god , whose gifts and calling are without repentance ; hee neither fainteth , nor is weary , hee cannot change his nature nor put of his goodnesse wherewith he is indued : hee will not frustrate our hope in the middle of our course , but they that wait upon him shall renew their strength . as hee redeemeth our life from death , so he crownes us with loving knindnesse and tender mercies , and satisfieth his people with his goodnesse , ierem. , . hee causeth their light to spring out in the darkenesse , and their darknesse , by increased light to bee as the noone day ; he droppes in his love by degrees till he make their peace full . he circumciseth our hearts to love and desire him , and rewards that love which is his owne worke , with new proofe of his love : i love them that love me , and they that seeke me early shall finde me , proverbs . . his reloving is , that hee gives himselfe to be enjoyed of them which with love do seeke him , to whom wisedome is consubstantiall : or in communicating testimonies of good will , as imputing or rendering unto them righteousnesse , being favourable to them , shewing them his face , unto their joy ; powring forth his spirit more plentifully upon them , leading them more perfectly in the wayes of his commandements . increase of grace is given to them that rightly use the first grace by way of reward , psal. , . to them that walke uprightly god giveth grace . his beneficence flowes out dayly unto them , having imbraced them with his favour , hee ceaseth not to inrich them with his gifts . to you that heare , shall more be given , marke , . he gives them grace more plentifully that receive with profit the word which hee sends unto them ; having his words , and keepeth them , beleeving them , and submitting the minde and the heart to them , meditating and transferring them to use , liberally communicating them to the benefit of others ; not having the treasure of heavenly wisedome negligently , as the unprofitable servant had his talent , but with diligence to good use , they shall have more committed to their trust ; for hee that is faithfull in that which is least , is faithfull also in much , luke , . he that loveth christ and keepeth his cōmandements , though that love bee of god , shall bee loved of his father , and hee will love him , and will manifest himselfe to him , and they will come to him , and make their abode with him . the love which he promiseth , is not that wherewith hee begins to love us , but of which hee begins to reward us with new accesse of his grace , and within graving the testimony of his fatherly love in our hearts . the love of the trinitie towards us is eternal , and explicated by every difference of time . iohn , . god so loved the world , that hee gave his onely begotten sonne ; iohn , . the father himselfe loveth you , because you have loved mee , iohn , : hee that loveth me shall beloved of my father . shall perceive the grace of god to reside in him , which shall be increased in new gifts : i will blesse him , with increase of his knowledge of me , to find in me more and more the comfort of his happinesse , and matter of his love to mee , that by his owne delight and desire hee shall bee tyed to me , hee shall come neerer and neerer to me , and rejoyce in the sweetnesse of my familiaritie : and wee will come to him , unto an increase of union , and make him shine and send forth beames of heavenly righteousnesse , which the world will they nill they , shall take notice of ; and we will make our abode with him ; not tarry with him a little time and then depart from him , but for ever he shall have our presence , here and in heaven , thus good is the lord. hee knowes us , hee makes us to know him ; hee loveth us , hee makes us to love him ; hee covenants with us , hee makes us to covenant with him ; takes pleasure in us , and makes us take pleasure in him ; hee liveth in us and maketh us live in him : hee walkes and talkes with us , and wee walke and talke with him , & all of his owne good will to sill us with his fullnesse . this proceeding from his beginning to the consummation of our salvation , is grounded and assured upon his faithfullnesse , cor. , . thess. . . two blessings are specially promised to them whom god hath called to the fellowship of his sonne ; one confirmation unto the end , or as , thess. , , preservation from evill , unmoveably to persist in goodnesse notwithstanding temptation , that the evill one touch them not , v. , with any deadly wound . for hee is in them who hath overcome the divell , the world , sinne and death , greater than he that is in the world , iohn , . hee shall not touch them with a qualitative touch , to alter their qualitie from good to evill , that they should lose their gracious disposition , and prove perverse . the other blessing is the fulfilling of their sanctification to the blamelesnesse of their whole spirit , soule and body . because hee is faithfull in his promises , and constant in his gifts , thess. , , . which is for abundant consolation to them whom he hath drawne of his everlasting love , ier. . . having loved his owne that were in the world , he loved them unto the end , iohn , . having found grace in his sight that hee selects them from the world , they shall have given them grace upon grace , till they be filled with all the fullnesse of god. the church is commended of her spirituall ornaments under termes of rowes of iewels upon her cheekes , and chaines of gold about her necke : and withall is promised that the whole trinitie shal give her further increase of holinesse , and all rich graces , that nothing shall bee wanting to her comelinesse meete for so great a spouse , but her spirituall glory in all parts and numbers shall bee perfected , in similitude , borders of gold with studdes of silver . god is in covenant with the people whom hee once receives , to rejoyce over them , and never to turne from after them to do them good ; to be an everlasting father , following them with perpetuall favour and liberall blessings , ier. , , . it is one chiefe use of benefits received , by experience to confirme our hope to finde god as we have found him in present , and in future necessites . christ remembers his disciples of the miraculous feeding the five thousand with five loaves , the foure thousand with seaven loaves , and a great deale left : to cure their difference , or weaknesse of faith about provision for bread , math. , , , . david from former experience of gods care of him , concludes in hope thus : surely goodnesse shall follow me , and mercie , all the dayes of my life . and i will dwell in the house of the lord for ever . the apostle teacheth this , rom. . . if when we were enemies we were reconciled by the death of his sonne ; much more being reconciled , wee shall bee saved by his life . i was delivered out of the mouth of the lyon , and the lord shall deliver mee from every evill worke , and will preserve me to his heavenly kingdome . but take heed of wronging him in his love , not rendring according to the benefit , as hezekiah is someting blotted with it in his chronicle , and david reproved for it ; yet with declaring the readinesse of god to proceed in blessing his , with more and greater blessings , sam. , . if that had beene too little , i would moreover have given unto thee such and such things . . pray the lord to rejoyce in his works , psal. , . in which our state is founded , as that speach of iob implies , thou wilt have a desire to the worke of thine owne hands , iob. , . for this david prayeth , psal. , , forsake not the worke of thine owne hands . cry with the church for new inspirations of gods spirit to increase of pleasant fruits , to invite christ to his garden replenished with chiefe spices ; and hee will accept of such invitation , and declare his good acceptance of such entertainment , and call you in due time to come to him out of the miseries of this troublesome world , when hee shall satisfye all your desires , according to that loving call , come with me from lebanon ( my spouse ) with me from lebanon . and hee made haste , and came downe , and received him joyfully . in this ●acheus shewes the effect of his calling : obedience , in hastie comming downe , and in joyfull receiving of christ. wherein we may observe that the word of christ in calling men to him , is lively and of an attractive force , making the will to answere and assent to his calling : there is an infallibilitie of the effect , whose cause is not the studie of the disciple but the excellencie of the maister , psal. , . at the hearing of the eare they shall obey me . esay , . the king shall shut their mouthes at him , for that which they had not heard shall they consider . vnderstanding that the counsell of god is to save the world by iesus christ , they shall without gainsaying submit themselves unto him for their salvation . as it was in calling his disciples , not onely poore fishermen , simon and andrew , iames and iohn , forsooke their nets and followed him , but matthew a rich man foosooke a gainefull trade , and betooke him selfe to him ; which was neither levitie or stoliditie , so soone to be moved away from their former condition and course of life . but divine force making his word effectuall to that for which hee spake it . that thereby they might consider that their preaching of the gospell should not be a dead sound , but with spirit and power , for obedience of faith . hee so perswadeth or allureth iapheth that he joynes himselfe to shems tents ; sweetly reduceth the gentiles to the churches societie , as the very station of felicitie , genesis , . whom hee calls to be of his household , he causeth to come , and joyne themselves to him and his people , to the satisfying of them with the good things of his house , psal. , . hee breakes them off from the wilde stalke , and ingraffts them into the true vine . they are the called of iesus christ , rom. , : that is , partakers of him by their calling . the father teacheth them inwardly with their outward hearing , so as hee that hath heard and learned of the father , commeth unto christ , the father drawes him , iohn . , . which conteines illumination of the mind , a good d●scerning of the things of god , and forming of the will to the obedience of christ. the dead heare the voyce of the sonne of god , and they which heare it live , iohn ; . in which is implied a double grace in the secret vertue and power of the word . first , that the dead should heare , which is beside nature . secondly , bee called againe to life from which they were fallen . to heare is to beleeve and assent with the heart , iohn , . other sheepe i have which are not of this fold ; them also i must bring , and they shall heare my voyce . they shall beleeve with the heart unto an ingeneration of a new principle of spirituall life , and excitation to elicite acts of this life . it is not alwayes , or in all persons that this word of christ is thus effectuall ; some open the eare but heare not : some when they heare , resist and blaspheme , hate him , and increase their sinne , iohn , . so as he is to their ruine , luke , . he is a stone to stumble at , a rocke of offence to them that are disobedient , pet. , . whereunto also they were appointed . but in them whom hee calls of his purpose , it is thus effectuall , so as it is refused of no hard heart , because he softens it : hee takes away the stony heart , and gives them an heart of flesh ; to whom all things worke together for good , whom hee calls so as hee justifieth and glorifieth them : rom. , , . according to his election of them , the election obtaine it , rom. , . gods purpose is his will predestinating men to life . so then , when men are moved but ineffectually by the word of christ , when they shew some signes of flexiblenesse upon making meanes to them , but persist not in a tractable spirit , they seeme to come part of the way by some worke of conscience within them , but are soone drawne backe againe : the revocation of satan being more effectuall with them , than the vocation of god , it is a signe that they are not called yet according to god purpose but with a more common calling , that is accompanied with that grace which proceeds from election ; otherwise their calling would make them blessed men , revel . , . blessed are they that are called to the mariage supper of the lambe ; for confirmation of their hope therein , it is commanded to bee underwritten , these are the true sayings of god. the efficacie of grace depends not on the will of man , but gods will , making his words that hee speakes , spirit and life , giveing his spirit with the word so as it is quickening . cor. , : the letter killeth , but the spirit giveth life . the letter is dead and ineffectuall in it selfe , not giving any power to fulfill it , and so it kills as it accuseth men of guiltinesse of unrighteousnesse , and condemnes them . the spirit by the word begets ▪ faith in the hearts of the elect , whereby they possesse christ to justification of life , and regeneration , and cheerefull obedience unto the doctrine delivered . the apostle instanceth in the conversion of the , corinthians , which in an elegant metaphore hee compares to a letter of commendation of his ministerie , in which hee notes the subject in which that worke is received , their harts ▪ a. the adjunct adherēt , the churches acknowledging it , seene and read of all men . . the principall efficient cause , christ with his spirit . . the instrument , himselfe . , cox , , . yee are manifestly declared to bee the epistle of christ , ministred by us , written not with ●inke , but with the spirit of the living god ; not in tables of stone , but in fleshy tables of the heart . the whole effect is ascribed to the spirit of christ , according to the covenant , i will make you a new heart , and a new spirit will i put within you ; and i will take away the stony heart out of your flesh , and i will give you an heart of flesh , and i will put my spirit within you , and cause you to walke in my statutes , ezech. , , . if it depended on the will of man to make the grace effectuall or ineffectuall , it would follow ; that i owe to god no more in my conversion and obedience to his word than the prayse of a power to convert , but to my selfe the prayse that i actually doe convert and obey . so when the apostle saith , it is not of him that willeth , nor of him that runneth , but of god which sheweth mercie ; with the like supplement the speach might be converted , it is not of god shewing mercie , that is , altogether , but of mans internall act of willing , and externall of running , conversing with studie and diligence . which must needs offend godly eares . so when hee saith , who made thee to differ from an other man ? it might bee answered , mine owne will ; another man had as much given him of god as i , equall helpe of grace ; but hee would not bring his abilitie into act , which i did . but this excludes all boasting , that the will and the deed is onely and wholy of god , who hath wrought all our workes in us . grace is opposed to the fault in us , which is both actuall and habituall deformitie in the will ; therefore is grace both habite and act in the will : it ministreth spirituall vertue , it giveth an effectiue principle of supernaturall operation . in summe , if efficacie of grace depend on mans will , then there is no other efficacie of the grace of god in the faithfull to well doing , than there is of a temptation of the divell in sinners to evill doing , if as the efficacie of the temptation depends rather of the will of the sinner than of the divell temping , so efficacie of grace rather on the will of the well doer than of god exciting to good . which is against the glory of his grace , which is to bee maintained in all the good hee workes in us or by us . that which i am , saith the apostle , i am by the grace of god ; i laboured more abundantly than they all , yet not i , but the grace of god which was in me , cor. . . hee meanes not to give only part or the principall part to the grace of god , and to take the rest to himselfe onely helped by grace : but by correction gives the whole effect to grace , having made himselfe improperly the author of the worke . what good soever wee doe , it is by the direction and impulsion of the holy ghost : wee speake , but when it is godly , it is the spirit of the father which speaketh in us . wee pray , but praying as wee ought , it is the worke of the spirit making requests for us according to the will of god. we worke good willingly and gladly , but it is god which worketh in us both to will and to doe , and fulfills in us the worke of faith with power . not onely the degree and quantitie of it to bee more , which is the worke of gods power , but all actions of all vertues which it workes by love ; our indevours are none unto good if god excite them not , even when wee are in grace . hee put the care of the corinthians in the heart of titus , and made him accept the exhortation , to finish among them the same grace which hee had begun in them , about their ministration to the saints , cor. , , , . and being excited , are in vaine unlesse god assist and confirme the will to produce the act ; it is gods unspeakeable gift , and thankes for ever bee given unto him , cor. , . it cannot bee explicated in words according to the dignitie of it . and hee made haste and came downe . this is the gracing of obedience , that it is readie and without delay : thus is the obedience of the faithfull commended , as abrahams , in leaving his owne countrie at gods calling , readily following him , though hee knew not whither he went , without serupulous inquisition , no place yet designed him , not knowing so much as where to lodge at night , heb. , : in circumcising his family all the males the same day that god commaunded him , though they were many : in his early rising to goe where god appointed him to sacrifice his sonne isaack . first , against the use of the faithfull who had learned to sacrifice cattell not men , this was unwontted . secondly , against nature , to kill his owne child , his onely begotten sonne : for though ishmael was also his sonne , yet first , hee was abdicated out of the family of abraham by divine commandement , and so in a sort none of his child , but as it were dead in account . secondly , hee was not by her who in full right , was his wife , but by his maide abondwoman , who though she be called his wife , yet improperly , that hee was but his base borne sonne , not in lawfull copulation . thirdly , against the commandement written in his heart . thou shalt not kill . fourthly against the promise , gen. , . in isaack shall thy seed be called ; the posteritie propagated by isaack onely to be reckoned for the seed , in which hee● would performe the promises ▪ made to him ; which circumstance might directly fight against faith , whereby hee beleeved to receive the blessing in the life of isaack . all which notwithstanding , he obeyed spedily , gen. , . abraham rose up early in the same morning , &c. hee was not long in resolving , neither desired respite , but presently addresseth himselfe to this worke . ioseph warned in a dreame to go into egypt ▪ with iesus and his mother , to disappoint herods bloudy purpose to take away his life ; hee tooke them by night & departed into egypt . paul when god called him to preach the gospell among the heathen , immediately , he consulted not with flesh and bloud , but resting in gods authority hee buckled himselfe to the worke , gal. , . and when hee knew certainly that , god called him into macedonia to preach the gospell , he forthwith prepared to goe , act. , . the iailor when god converted him , tooke paul and sylas into his house and washed their wounds , and set meate before them the same houre of the night , and was baptised straightway , with all that were in his house , verse . it is required in every duty , that it be done with forwardnesse : our preaching requires a double aptnesse , one for conveying ●itly unto the understanding of others , the knowledge which god hath given unto us ; a grace & faculty of communicating our doctrine with apt expression for instruction and edification of others . secondly , a willing propension , to take all opportunities : meeknesse and long suffering , devouring indignities so long as there may be hope , tim. , . . b●th wayes doctrine , , pet. , . hearing requires drawing neere to it , eccles. , . swiftnesse to heare , iames , . desire to heare , pet. , . in giving almes readie to distribute , willing to communicate , tim. , . not differring the poore of their desires ; iob , . not bidding them come againe to morrow , if wee have it now to give them , prov. . . in beleeving in christ , god requires the present time , now therefore bee wise , kisse the sonne least hee bee angrie , psal. , . in repentance : now therefore saith the lord , turne ye unto mee , ioel , . first seeke the kingdome of god and his righteousnesse , math. , . now consider this ye that forget god , psal. , . as saith the holy ghost , which is added , for more reverence and quicker yeelding to the exhortation , to day if ye will heare his voyce , harden not your hearts ; heb. , . ministers are to remember their hearers of this dutie , to bee readie to every good worke , titus , : being made meete for their lords use , by sanctification , and prepared to every good worke , they should have propension of will and a readie mind to doe good things to gods glory , to be presidents of good works continually given thereunto . the writing of the law in their heart , is a delivering of them into the forme of the doctrine , bringing the commandement and their heart together , they agree presently with pleasure and delight psal. , . this readinesse argues reverence of the commandement and of gods authoritie , as obedience is set forth by fearing the commandement , prov. , . ezra ▪ , . the feare of god is as the root , and the keeping of the commandements as the fruit , eccles. , . the more reverence , the readier obedience , heb. , . it glorifieth the word of the lord , shewing it is lively and mighty by the spirit going with it , act. , . as when christ commanding the divell to goe forth of the possessed , hee went out ; the people amazed at it , spake among themselves saying , what a word is this : what new doctrine is this ? they referre the glory to the doctrine in the powerfull effect of it , they saw something in it more than humane , so call it new . thus when the lord commands an adusterer to be chaste , and a drunkard to bee sober , a niggard to be liberall , the profane to be holy ; and it is as he commands forthwith : it is the glory of his word , causing that to stand sorth which was not . as the kingdome of the messiah is prophecied of , the eyes of the blind shall bee opened , and the eares of the deafe shall bee unstopped , then shall the lame man leape as an hart , and the tongue of the dumbe sing , esay , , : and a high way shall bee there , and a way , and it shall be called the way of holinesse . the uncleane shall not passe , over it , but it shall bee for those : the wayfaring men , though fooles shall not erre therein , v. . for 〈…〉 xhortation to sinners , to be abrupt in their repentance and not to take dayes for returning ; fooles to forsake their way readily , to walke in the way of understanding : they have made haste to sinne , good reason they should hast to come to the lord for life and godlinesse , and all that perteines thereunto . david professeth that upon consideration of his wayes hee turned his feet unto gods testimonies , he made haste , and delaied not to keepe his commandements . his subjoyning a negation of the contrary , answerable to that which he affirmed , notes his earnestnesse overcomming all impediments and difficulties , true zeale burning up his corruptions . . a man must either turne to god , or bee turned into hell ; if hee repent no● hee perisheth , and his torment shall bee answerable to his sinnes , the impenitent are said to treasure up wrath against the day of wrath , rom. , . so the fire will burne sorer , as it is said of the hypocrites in heart . they increase or heape up wrath , because they cry not when god blinds them , iob . . sinning of maliciousnes & rooted stubbornesse , they doe as it were kindle the fire more and more , which shall burne them ; as the fire will bee hotter by heaping on more wood , so by adding sinne to sinne and binding them together , they augment the curse which shall consume them . god saith enough to interrupt their presumption , if they had any heart ; as that hee will not be mercifull to them , his anger and jealosie shall smoke against them , and separate them unto evill , according to all the curses of the covenant , deut. . , , . that hee will set their sinnes in order before their eyes , psal. , . these things hast thou done . these things thou hast not done , math , . both sinnes of omission , duties not perfourmed , and of commission , evill workes , they shall ( will they , nill they ) reade the catalogue of them in a distinct order , and in the full pitch and degree of evill , and perceive by experience that the lord hath not forgotten any of their workes , amos , . they are sealed up among his treasures , deut. , : which hee will in due time bring to light . hee propounds himselfe to them as a god of anger , at whose presence the earth is burnt up , the hills melt , the mountaines quake , that there is no standing before his indignation , nahum , , . &c. can thine heart indure , or thy hand be strong in the day that i have to deale with thee ? hee takes upon him in their punishment to be as some wilde beast , lyon or beare robbed of her whelpes , tearing in peices , without any possibilitie of deliverance , psal. . . hos. , . . speedie repentance hath more certaintie : first , because hee that deferres knows not whether his soule shall not bee required before the next day , luke , . iames , . boast not thy selfe of to morrow , thou knowest not what a day may bring forth , prov. , . there is no altering of a mans state when hee is dead , hee receives the proper things of his body , according to that which hee hath done in the body , cor. , . the night commeth when none can worke , iohn , , . the sentence of the judge is unalterable , the doore once shut there is no opening of it . and if a man live long , it is not certaine that god will not reject him for receiving the gracious offer of reconciliation in vaine ; the branch that brings not fruit in the vine is cut off , iohn , . he is in danger of the curse as the ground that drinks in the raine that often falls upon it , and brings forth thornes and briers , heb. , . it falles out in the just judgement of god , that they who would not repent and beleeve , afterwards cannot , not onely by naturall inabilitie , but by spirituall plague of blinding and hardening , iohn : and tradition to satan , their sunne goeth downe at noone , the houre of vengeance is come . . if it be long differred till a mans death bed ; it will bee some doubt whether it bee not extorted , and of meere selfe love , and onely to serve a mans owne turne ; it will want time to try the truth by the perseverance of it . but when a man timely and speedily upon the discovering of his sinne , or understanding his dutie yeelds up himselfe to god , when temptation , and opportunitie , and abilitie to sinne and all concurres ; it is likely that his repentance and obedience is of conscience towards god , for the lothsomenesse of sinne , and the love of the purenesse of gods law , which is in his owne heart made certaine by the time remaining in his life , which hee spends in the doing of gods will ; whereas some repent their repentance and returne with the dogge to his vomit , a foole to his folly , the divell re-enters and strengthens himselfe in his possession . it may be an exhortation to young men , to take the yoke of god upon them in their youth whensoever god will bee pleased to call upon them , not to delay , but in haste to gods service follow him . who can tell whether god will call againe ? and should it not seeme enough in our eyes , that god whose enemies wee are by nature , whom wee provoke by sinfull deedes so greatly , should once call us from hell to heaven , from a state of wrath to a state of friendship and tender love , to the adoption of sonnes , heires of god , and coheires with christ ? is it meete to deliberate and take time to answer such a gracious calling ? bartime●s ▪ being told that christ called him , threw away his cloke , arose and came to him . marke . . cornelius . commanded to send sor peter to the end hee might heare of him words whereby hee and his house should bee saved ; at the depernure of the angell that brought the message , sent to ioppa for him , act. , , . we count it unreasonable in a man whom wee have moved in matter of his owne great good , that hee neglects it , and are ready to resolve that he shall never be moved in it more for us . it is good ( saith ieremie ) that a man beare the yoke in his youth ; lam. ; . that corrupt nature be corrected betimes before sinne grow strong by habite ▪ and it is a great benefite to bee accustomed to good from his youth ; it will both continue , and bee more easie in his age having beene continually exercised in it , prov. , . it will make his old age comfortable and full of blessing : he that gathers in summer is a child of wisedome , prov. , . he hath made his provision in the fit season & shall be wise in his latter end . it is a great ease in age to bee free from the heart bitings that are in remembrance of the unprofitablenesse , or rebellions of the youth . iob complaines that god makes him to possesse the sinnes of his youth , iob , . sinnes pardoned and not remembered any more with god , may returne with fearefull vision , and make a man forget a while what he hath received from god , in apprehensions of his , maiestie and holinesse , or in times of great afflictions , or after falls into some fowle sinne that brings others to remembrance . psal. , . remember not the sinnes of my youth , nor my transgressions ( saith david ) with some conscience of guiltinesse though heee had received forgivenesse ; hee doth not therefore mention the sinnes , which hee committed when hee was a young man , as not being couscious to himselfe of any new fault , but with this consideration that hee began not now of late to sinne , but long agoe even from his youth hee had heaped sinne upon sinne , and so is bound in a greater guiltinesse . youth is an age of lusts , the affections are then most boyling : to timothee a godly young man doth paul give warning of the lusts of youth to avoid them , tim. , . solomon notes youth of rebellion in sinne , as if whatsoever bee said to the contrarie , the young man will sowe his wilde oates ; walke in the wayes of his owne heart , and sight of his eyes : against which hee opposeth the remembrance of the judgement to come when all must be accounted for unto god , even every moment of time , how it hath beene spent , every idle word : and the condition of the judge considered , to bee bowed no way from right judgement , not by feare of any , for hee is almighty ; nor by mercie for hee is most just ; not by error , for hee is most wise : and the many witnesses thought fellowes in sinne , the conscience of the sinner opened as a booke wherein all hath beene written which hath beene dono . the divells which have prevailed in temptation , and then accuse , requiring them of the justice of god unto punishment : the judge himselfe opening his booke of eternall memorie , reciting all thoughts and indevors , and by a divine force reducing unto every mans memorie his workes , so with marveilous celeritie , all and singular bee judged at once and together ; and then the stabilitie of the sentence not to bee revoked for the evidence of the fact , and the efficacie of the judge , with the diffidence of all helpe . there is no power of resisting , no place of repenting , no time of defending , no facultie of flying , no possibilitie of hiding , no securitie of appearing , no utilitie of satisfaction . that mans nature in youth doth cast up the greatest froth , and then lusts bee most violent , it may appeare in that david shewing the power of the word for the ordering of a mans wayes , instanceth in that age as needing the greatest power and strongest bridle : the excellency of the word is it that can frame even a young man to gods liking in his waies , if hee take heed unto it . it is a great honour to be religious from ones youth . obadiahs praise stood in it , that hee feared god greatly , and from his youth , i king , , . samuel , iosiah , timothee , have their honour in the scripture in this , that they did timely take the yoke of gods doctrine upon them and continued therein . age is a crowne of glory when it is found in the way of righteousnesse , prov. , . specially when it is given for a reward of timely and constant obedience : having laid the foundation of a durable estimation when they were young ; whereas a sinner of an hundred yeares old shall dye accursed , esay , . and his bones are full of the sinne of his youth , and they shall lye downe with him in the dust , iob , . they have beene soked , and steeped in naughtinesse so as they never turne backe againe to take hold of the way of life , and dye execrable . the resemblance may bee thus , as some filthy disease and rottennesse eates into the inward marrow of the bones , that there remaines nothing sound in the man : so the sinne that a man doth in his youth , so pierceth into , and settles in his soule , that hee is altogether filthy , and the guiltinesse of his evill led life , like a venomed arrow or a deadly dart in his conscience , and torments him in and after his death with other horrible punishments that in the vengeance of god follow his evill deeds . the glory of young men is their strength , though sometime they want that wisedome which old men helped by experience , yet have they courage of mind and strength of body to doe acts of great fame and renowne to put things in execution . but in this is the excellencie of their strength that when corruption hath the strength of their naturall faculties , and the divell applieth his strength to their corruption , by the power of grace in them they overcome their sinfull flesh , and the divells suggestion . iohn ; . i write to you young men , because ye are strong , and the word of god abideth in you , and ye have overcome the wicked one by the ingraffed word : they abide in the keeping of gods commandements with notable victories over themselves and the divell , by christ that loveth them . the acts of vertue in that age are more excellent in that they have the strength of body and spirit , full of spirits , and full of spirit . as in e 〈…〉 whose youth made stay for his turne to speake after his elders , yet in his time with wonderfull force of spirit impelled , he speakes so as the elder men hold their peace in feare , iob. , , . it may call us to considerration how the lord hath beene with his word in calling us , to make us presently cast away every weight , to remove all barres , and set our soules open for all sinnes to goe out , and christ to come in and possesse and rule us as his will is . if wee finde it so , to magnifie him in the efficacie of his grace , and to comfort our soules that the lord hath toucht our hearts , that we goe willingly after him , and flee as doves to their windowes , and flow as waters to their place . if wee sticke still , consider what it is that may cause the with-holding of the grace that makes men readie even to admiration . as when eliah had cast his mantle upon elisha when he was plowing , who ranne after him to desire him to suffer him to kisse his father and his mother , and hee would follow him , askes what hee hath done to him , king , , . a wonder to see such a sudden commutation in elisha that by such a touch hee was moved straight way to follow him , that he durst not with out his leave returne to bid his friends ●a●●well . if any man thinke that repentance is accepted at any time , and so never bee troubled that the calling yet workes not effectually on him ; the theife on the crosse found mercie to repent , and to bee received into heaven with christ that very day : let him consider that it was one of the wonders at christs death , witnessing against his enemies that hee was approved of god : why should it give hope to such as wilfully deferre their repentance that it may be ordinarie ? who will looke for an asse to speake to the reproofe of their maisters madnesse , because balaams asse did so to him once ? inqui●● 〈…〉 ther these thoughts o● 〈…〉 ntance ▪ bee any better than carnall . to serve a mans turne of god , is not to bee evill because god is good , and to abuse his mercifull nature . if repentance were certaine , yet it is nothing to have beene all a mans time or the most part of it unprofitable , and barren , as dead while hee liveth ? is it no griefe to a man that thinkes to bee glorified of god , that hee hath in this life brought no glorie to god ? though the thing is true indeed , god hath assured it , that in the day that a wicked man turneth from his wickednesse hee shall not fall thereby , but hee shall save his soule alive . some i gra●nt are not so readie in 〈◊〉 the commandement given unto them as others , but christ suffers them not to delay to their destruction . there was a man whom christ called to follow him , who intreated to stay with his father till hee were dead , whom he would not suffer to doe so , but to attend upon the quickening of dead soules in preaching the gospell . and it cannot bee denied but the best men have their lets ; originall corruption so besetts us that wee cannot as wee would runne the race set before us : worldly ease , pleasure , profits , will hold us downe as burdens upon us . but if wee out-wrestle the temptations , cast away every waight , wee shall doe 〈◊〉 purposing if god 〈◊〉 to runne after him ; when hee makes our hearts larger . but to bee ▪ so long in deliberating , that the worst motion carrieth men away , and they hold sinne against the light of their mind , and strengthen their resolution to withstand persuasions to conversion is full of daunger : open therefore whilest christ knocks , least hee cease and goe away in displeasure , and locke up your heart so as it shall not bee opened . and received him joyfully . vpon the apprehension of the good will of christ in offering himselfe to abide at his house , ( a sweet allegory of christs habitation in the hea 〈…〉 of the faithfull ) hee ▪ 〈◊〉 full of joy , with all his heart glad of such a guest . whence wee may gather , that faith receiving christ brings divine consolation with it , where christ comes there is joy . so in the prophecie of his comming , zach. , : and in the accomplishment , luke , . the whole multitude began to reioyce and to prayse god with a lowd voyce . when the people in samaria gave heede to philip preaching christ unto them , there was great joy in that citie , which was the fruit of their faith ; as of the eunuchs , who went on his way rejoycing , act. , , : and the iaylers who rejoyced , beleeving in go● ▪ ●ct . , . peter joy 〈…〉 〈…〉 th faith as the fruit of it , joy unspeakeable ; either because the matter of it is such and so great as passeth facultie of humane speech to expresse it , not possible for man to utter , cor. , . or for the greatnesse of the contentment , so as no words can declare it to another what hee feeles within , as he said before , wherein ye greatly rejoyce . the stranger medles not with his joy ; and full of glorie , no affliction can destroy it , nothing can frustrate it : it ends not in shame as reprobates joy , it is stable and solide , and is a certaine participation of the lords joy which shall bee in the state of glory , pet. , , ▪ all facultie failes for the commendation of it , and it selfe is the fruit of the spirit of glory which failes not , but is everlasting joy , gloriously given of christ. it is one of the marks of a christian , to put his whole confidence for fulnesse of felicitie in christ alone , so as to rejoyce in him , rejoycing in nothing but in his crosse , gal. , . in which is the fullnesse of our redemption . philip , . wee which rejoyce in christ iesus , and put no confidence in the flesh , ascribe our whole salvation and whatsoever goodgift of vertue or pietie , whatsoever a christian as such rightly glorieth in , unto his onely merit . both just and great cause of joy there is in their ●eceiving of christ ; abraham that saw his day but a farre off yet rejoyced to see it , iohn , . and all the faithfull before his comming made him their consolation , luke , . first , the incomparable excellencie in himselfe is cause of great joy to them that receive him , hee is from heaven and above all , such a bridegroome is worthily the joy of the bride , iohn , , . as his excellencie above all other makes him desired being knowne , it drawes hearts to him , when the church described him , and concludes her description thus : hee is altogether lovely , adorning her description with a redoubled exclamation to the daughters of ierusalem : this is my beloved , and this is my freind . they not onely justifie her passions of love for him , but are themselves in love with him , and inquire after him , with her to joyne themselves to him ; so holds it them to him with delight , who have him , counting him their full felicitie . wee will rejoyce and bee glad in thee , wee will remember thy love more than wine . nothing is there in the world that seemes not vile to them in comparison of him , canticles , . . the benefits which they receive with christ are all matters of great joy . they have him as the first effect of their election , the gift of the love of god wherewith hee loved them from the beginning : of this they have abundantly to rejoyce that their names are written in heaven , luke , . secondly , the reconciliation and peace which they have with god. so as hee is now their god , and all his attributes for their benefit , that they have all parts and numbers of felicitie having him , and which is the highest degree of all glorying , they glorie in god. thirdly , having christ , they have an everlasting righteousnesse , the righteousnesse of god , who being favourable unto man , will render unto him his righteousnesse , and grant him to bee arraied in fine ●innen , cleane and white , for the fine linnen is the righteousnesse of saints . revel . , : thus is the bride made readie to meet her beloved , unto the solemnitie of their mariage , and most joyfull imbracements . fourthly , they receive dignitie to bee the sonnes of god , a benefit evidencing the love of god beyond all that our thoughts are able to comprehend ; therefore the apostle propounds it with admiration : behold what manner of love , the father hath bestowed upon us , that wee should bee called the sonnes of god. iohn , . behold , sometime im plieth experiment with pleasure , with joyfullnesse and alacritie● of mind , it calls upon us to apply our mind to waigh and looke duely into the greatnesse of the benefit , that being perpensive wee might come to a right prizing and valuation of the blessings it containes , to conceive some singular sweetnesse of gods favour , affected therewith unto rejoycing , wee may study to walke worthy of god. they have the nature of god , borne nor of blood nor of the will of the flesh , nor of the will of man , but of god , iohn , . they have accesse to god , a singular priviledge , adduction into his presence by one spirit ; ephes. , ▪ who makes requests for them according to the will of god , rom. , . the sonnes of god are led by the spirit of god , who workes their workes in them , and produceth their pleasant fruits , exciting and confirming their will for good ; quickening , and comforting them , preserving and increasing the life of god in them , causing strength to grow in their soules to victory over the world , their standing in grace after all assaults ; and so is the spirit of glory resting upon them , pet. : the earnest of salvation with eternall glory . they have interest in god for his speciall providence , as david claimes , i am thine save mee , psalme , . the church , esay , . doubtlesse thou art our father , thou o lord art our father . . wee are thine . so his eye is over them , psal. , . hee withdraw es not his eyes from them , iob , . hee that toucheth them toucheth the apple of his eye ; he loveth them with the same love wherewith hee loveth his owne sonne iesus christ , iohn , . they have their right unto and dominion over all things restored ; all is theirs with christ , whom god hath appointed heire of all things , and they coheires , to inherit all things with him , rom. , . cor. , . revel . , . this is no small part of the joy of their faith , that whether they bee things present or things to come , all are theirs . seeing christ received by faith brings such matter of joy , it is to their reproofe who have him and his blessing constantly offered , yet receive him not . , it is indignitie offered to christ , whom they refuse . . it is the wronging of their owne soules , prov. , . hee that sinneth against me , wrongeth his owne soule ; all they that hate mee , love death . infidelitie is two wayes considered , first of mere negation , as in them who never heard of christ , called infidels , of not having the faith , which is a punishment rather than a sinne . such are damned for their sinnes , because no sinne can be pardoned but by faith in christ ; but not for not beleeving in him of whom they have not heard , iohn , . rom. , . of contrarietie of faith , when men reject christ , will not receive him , the will standing in opposition to the hindering of the mindes assent to the truth , resisting both interior instinct and exterior preaching , whereby christ with his saving power is offered : this hath the reason of sinne and condemnes men , makes them guiltie of the body and blood of christ , in an unworthy rejecting of him . iohn , . hee came unto his owne , and his owne received him not , iohn , . ye will not come to mee that ye might have life . . i am come in my fathers name , and ye receive mee not . some profanely set light by him and his grace , as esa 〈…〉 despised his birthright in comparison of a morsell of meat , heb. , . and they that were called to the marriage supper of the kings sonne , set light by it , for their worldly advantages , luke , : with one consent making excuse : and when they feare that his presence will bee any losse in their temporall state , they wilfully reject him , as the gadarens for the losse of their hoggs , and shew a notable unthankefullnesse , offering vile indignitie to christ , in preferring and redeeming base things with a wilfull losse of him and his salvation . so they wrong their own soules , as the rich man that had his whole and full portion in good things in his life time , and cast away his soule , luke , . some love darkenesse so as the light is hatefull to them , because it discovers the evill of their works , which they are not willing to accuse themselves of , and come to the soveraigne remedie of their soules to bee healed . this is condemnation , the j●st cause of their perishing ; not that they are in darkenesse , ignorant of the way of salvation , nor that they are in sinnes , for christ helps both ; hee is the light of the world , that whosoever beleeveth in him shall not walke in darknesse , but shall have the light of life ; and hee came into the world to save sinners . but that the light being come into the world , they love darkenesse rather than light , and the cause is that their deeds bee evill . they have an evill conscience and will not bee cured , they worthily perish without pitty : the love of their vices keepes them from imbracing the fountaine of vertue . they are withheld by a most wicked cause from yeilding themselves to so gracious a remedie : as they justly are damned , that had the truth which saveth , but loved it not , having pleasure in unrighteousnesse , thess , , ● . in not receiving christ they are greivous unto god , who hath given this record of his sonne , that hee hath given eternall life unto the world , and that life is in his sonne : and whosoever hath his sonne hath life . they that receive not christ upon this record of god , give no credit to him & so blaspheame him to bee a lyer , iohn , : fearing least they should bee deceived in resting upon his promise . to derogate faith from the gospell in which gods truth and faithfullnesse is chiefly set forth , when men spoyle him of the honour of his truth , what leave they remaining to him ? light of nature teacheth that god is the prime veritie , truth it selfe , and so is to be beleeved in whatsoever hee avoucheth to bee true ; whatsoever hee testifieth of his sonne , all that have notice of it are bound to credit . god hath testified that christ is the life of the world , that there is not salvation in any other : this record i am bound to beleeve with an historicall faith ; but where hath hee said that he is my life ? that requires an inward testimonie , which till i have received , i seeme not to wrong god. i must first have his record , before i be guiltie of not receiving it . there is a double act of faith , direct , which is my receiving christ that i may bee saved , committing my soule to him to deliver mee from death and to restore mee to my lost happinesse , which is called faith of adherence . this i am bound unto by the exterior record which in the gospell god hath given of his sonne : and the apostle to incite men to faith , takes his argument from the dishonour which is done to god in not resting on his record , to the receiving of his sonne unto life . the holy ghost convinceth the world of sinne in the ministerie of the gospell , because they beleeve not in christ , iohn , . not onely that all the world out of christ are in their sinnes , but that this is a sinne ( which they had not before they heard him preached to bee the saviour of the word ) that they beleeve not in him for justification from their sinnes , iohn , , . there is also an act reflexe , which is called faith of evidence , which is , to bee assured of my salvation upon the inward testimonie of god in my selfe , the evidence of his grace in me ; that i doe indeed beleeve and am converted from sinne to holinesse ; that i have the witnesse of the water and blood in mee , of regeneration and justification by christ : wee know that wee have passed from death to life , because wee love the bretheren , iohn , . i have written these things to you that beleeve on the name of the sonne of god , that yee may know that yee have eternall life , iohn , , . the first act of faith is without experience before it , but the word which wee have received as the word of god , workes in us that beleeve , and so wee have experience , to an increase of our faith . it is to their reproofe that though they subject their hearts to the commandement of hearing christ , and beleeving in him , and labour to worke the worke of god in beleeving in him whom hee hath sent ; yet sensible of their unbeleeve , and fearing least it may hinder the good which they desire , do goe on unchearefully . they consider not , that god requires their joy in the knowledge of him to be the lord which exerciseth loving kindness● in the earth and doth therein delight , ier. , . and how mercie pleaseth him where men will give place to it , waiting that hee may have mercie on them , his pleasure being in them that wait on his mercie , psal. , . and how hee cherisheth the least beginnings of faith when it is as a smoaking flaxe , or bruised reed , math. , . & how readily christ apprehends us when wee though weakly lay hold on him . they observe not the change wrought in them , and the spirituallnesse of their actions now in comparison of that they were before they received this seed which god giveth life unto . the new creature is but as an infant in them , in the understanding of this , and the great consequence of it in the evidencing of christ in them , otherwise it is joyfull . they marke not how that little faith is militant , and gives not quiet setling to unbeleefe in the heart , but dislikes and mournes for it , when the arguments and appearances against their faith are such as they can scarce cleare and answere . but joy is sowen for the upright in heart : the mourners in syon shall bee comforted . onely let such as seeke the lord bee exhorted to rejoyce , psal. , . be joyfull all yee that are upright in heart , psal. , . taste the sweetnesse of the gospell , the savour of it is quickening , cor. , , . to rejoyce in christ is a dutie , philip. . it is also a promise , iohn ; . it is the end of the gospell that in the blessed fellowship with the father and his sonne iesus christ , and all the faithfull , our joy might bee full , iohn , , . the apostles care was even in the greatest persecutions to finish his course with joy , act. , . intimating that no heavinesse should hinder the chearefull living , and dying to the lord , of them who have consecrated themselves to him . the beleevers are said to walke in the consolation of the holy ghost , act. , . it is their priviledge above the world that they have in christs stead the spirit to bee their comforter , iohn , ▪ . they have the father , the god of all consolation , who hath given us that beleeve everlasting consolation , cor. . , with good hope by grace , thess. . . and the sonne they have , whose consolations are answerable to their tribulations for him cor. . . heavinesse may bee irregular even in godly men subiect to passions : our saviour reproves his disciples for suffering sorrow to fill their hearts for that which if they had well considered it , should have beene their joy , iohn , , . he blamed something the sorrow of his mother when she found him not in the company , because ignorantly , and ere she was aware , she set her selfe against god , knew yee not that i must goe about my fathers businesse ? it may bee disagreeing with the season , which in the occasions it offerres calls to joy , neh. , , , . it may bee blameable that it is not governed by judgement ; the thought of foolishnesse is sinne , and that foolishnesse that comes out of our heart desiles us , marke . . greefe and thought taking is reproved from the unprofitablenesse of it . it belongs to prudence to order the affections so as they stirre not without good reason . it may bee blameable for the hurt of it to the body ; a merry heart doth good like a medicine , but a broken spirit drieth up the bones . an heavie heart drawes backe the spirits , and consumes the moisture : and to the soule , heavinesse in the heart of a man makes it stoope , depresseth it as it were out of his place , prov. , . by the sorrow of the heart the spirit is broken , prov. ● . , a man enjoyes not himselfe , the spirits are so dulled as a man hath not perfect use of his senses . christs disciples failed of their duty about inquiring of the state of christ foretelling his departing from them , none of you asketh me whither i goe , but sorrow hath filled your hearts , iohn . when moses brought a comfortable message to the people of israel , concerning their deliverance , they hearkened not to him for anguish of spirit , exod. , . it is required in gods service , that as it is with reverence in respect of gods majestie , so with rejoycing in his favour , it is with more strength of spirit : the joy of the lord is your strength , neh. , . recollect the heart therefore to it selfe from the evils that provoke it to passion , reproch it for offering indignitie to christ in such dejection ; why art thou cast downe o my soule : why art thou disquieted within me ? o trust in god , i shall yet give him thankes for the helpe of his countenance ; ●●ould not our whole life be the keeping of a feast to the lord in sinceritie and truth in remembrance 〈…〉 of that great deliverance by christ our passover sacrificed for us ? cor. , , . to exhort them that have received christ with joy , to maintaine their joy . the cause remaines still , and it is a note of the house of christ to hold fast the confidence and rejoycing of the hope firme unto the end , hebrwes , . god hath given everlasting consolation through grace , and the commaundement is , rejoyce in the lord alwayes . . digest well the promises , they quicken . . forget not the consolation , whether against miserable or sinfull infirmities . . remember the words of christ spoken to this very purpose , that his joy might remaine in us , iohn , . . draw waters with joy out of the wells of salvation , constantly exercising faith in christ ; and draw benefits out of him as a never failing fountaine , with such refreshings as the thirstie receive water . . take heed to the conscience that it bee not offended with sinne fighting against the light and peace of it : wounded it interrupts the joy , but kept cleane , it is a continuall seast . for warning to such as receive the word of christ with joy . to take heed of deceit , least the cause of their ioy bee not christ received , but some phantasticall apprehension . as some receive christ and perceive not with joy that they have recceived him . as a sicke man receives nourishment by his meat , but feeles it no● by reason of his malady ; so some that taste the word to be good , receive not christ : the gospell hath a sweete savour , but it is with the perishing of some that regard not to receive the good of the gospell . the joy of christ received , and the ioy of the temporizer differ in kind : that is , the ioy of the lord it comes from heaven , wrought by the holy ghost nehem. , , rom. ▪ . ▪ thess. , . as god is love , so is hee ioy , ioying in himselfe , the father ioying in his sonne , prov. , . the godly nature being communicated to them that receive christ , they have this godly ioy , the holy ghost sanctifying and governing their ioy : the ioy of the temporizer , is carnall , of his owne moving , not by the spirit : hee hath ●ot the new creation , it is therefore but a fruit of the flesh , which may appeare in their destitution of grace in other things , which shewes them to bee naturall not having the spirit . they differ in the matter or object of the ioy . the true receiver of christ , ioyes in him and the benefits by him , as hee knowes he hath them present or in hope . philip. , . we reioyce in christ iesus , philip , , . if there bee any consolation in christ : consolation of being in christ. my beloved is mine and i am his , that is the ioy . they reioyce that by christ gods love is turned toward them , and that god is theirs : they glory in god , psalme , . rom. , . they delight themselves in him as their full felicitie , it is the true sauce that gives a good taste to the benefits which god bestowes upon them , which they take as so many records of their salvation , testimonies that the lord is their god , which is their exceeding ioy , psal. , . in whom they incourage themselves in all distresses , sam. , . the ioy of the temporizer is partly of his new knowledge of the great things of the gospell , or conceit of libertie from the fearefull effect of sinne , of selfelove desiring not to perish , but to dye the death of the righteous . the savour of the gospell is sweet to him , and delights him ; but he is never perfumed as the faithfull that come out of the world unto christ , as with mirrhe and incense , and all the powders of the merchant ; which ascends like pillars of smoke , cant. , . they differ in effects , the faithfull reioycing in christ , whom they receive of god as the gift of his love unto them unto salvation , love him againe for his love , iohn . , . and receiving him as the pledge of all promises in whom they have their certaine fulfilling , they trust in god , their faith and their hope is in him , . pet. . . and reioycing in him as their redeemer , that gave himselfe for them , they are so wholy possessed of his love , that they live no more to themselves , but to him , , cor ▪ . . as the apostle saith , to me , to live is christ , philip. . . the joy of the temporizer either turnes to pride , loosenesse or some perverse effect . and received him ioyfully , as he received christ into his heart , so into his house with chearfullnesse ; which may bee for our instruction , to receive christ in his members and in his servants willingly and gladly , loving christ in straungers , specially being such for religion , wee must use hospitalitie towards them without grudging , pet. , . the apostle requires that christians bee given to hospitalitie , that they follow it , rom. , . which requires studie and diligence in exercising it . heb. , , in saying , be not forgetfull to lodge strangers , it implies a mindfullnesse of the dutie , so as not to become more remisse in the accustoming a mans selfe to it . . though this be sometimes a part of magnificence and is the worke of rich men , yet it is most a fruit of love , and mercie , which is to bee done with cheerefullnesse , rom. , . . christ is received in the least of his brethren , and counts it done to him , math. , . i was a stranger , and yee tooke mee in , verse . in as much as yee did to one of the least of these my brethren ye have done it to me . . cheerefullnesse in their intertainement rejoyceth their hearts , quiets their affections . philem. . the bowels of the saints are refreshed by the brother , when they are in feare either to want or to bee cast upon unbeleevers , or sadly suspect they shall bee counted a burden , and find such fellowshipe of the spirit , such compassion and mercie : the comfort of the love they perceive , and voluntary subjection to the gospell of god doth refresh them greatly , which love they make knowen before the churches , iohn , . as he that eates the meat of him that hath an evill eye , though hee bid him eate and drinke yet because his heart is not with him , hath no pleasure in his sweet morsels , but is more greived at his churlishnesse than comforted with his provision . god rewards this cheerefull harbouring of his servants in this world and that which is to come ; as abraham , lot , the widow of sarephath , king. , , . the shunamite . king. , thus hee promiseth , if thou bring the poore that are cast out , into thine house , the glory of the lord shall bee thy reward : to bring them in is more than to take them in upon intreatie , esay , , . the smallest gift given of love , a cuppe of water , of cold water to the least of those that belong to christ , to a disciple , in that name , shall bee rewarded , marke , . which is not simply affirmed but with an asseveration for more assurance : and this excellent vertue of hospitalitie hath greater promises according to the qualitie of persons , which in christian love received , are intreated respectively for their calling and cause for which they are strangers . there being danger in receiving them that are cast out for religion as if they were rebels , act. , , , it is likely the greater daunger may bee in receiving the teachers ; therfore our saviour gives the greater incouragement , saying , hee that receiveth a prophet in the name of a prophet , shall have a prophets reward : to receive him in the name of a prophet is to receive him as a prophet and because hee is one , so honouring christ in his servants , and specially in them that are specially neere him in place and imployed about his kingdome , not only shall hee receive a prophets reward actively , that which the prophet gives , as the knowledge of the truth , the opening of secrets of gods kingdome ; but passively , the reward which god gives with respect to the dignitie of the person on whom the benefit is conferred : or as a furtherer of the prophets worke , a helpe to the truth which hee preacheth , giving such reward as hee gives the prophet : as if hee had the office of the prophet and executed it , as sam. . : as his part is that goeth downe to the battell , so shall his part bee that tarieth by the stuffe . it serves to reprove the hartlesnesse of christians to to this duty of receiving christ to their houses , in such as perteine to him ; some as above other men they exclude them from their love , so from their dwelling , no lovers at all of them that are good ; some of feare to bee persecuted with them , because iniquitie shall abound the love of many shall waxe cold : so held with corrupt selfe love that they dare not helpe christians in their trouble least they should be counted like them , this is in a degree to forsake the cause of christ , and to bee ashamed of him . they had neede bee prayed for , as the apostle forsaken in his first answering at rome prayeth for them that failed him , god preserveth some in safetie when others are in trouble , that the one may succour the other . pov , , . if thou say , behold , we knew not of it , shall not hee who pondereth the hearts understand it , and hee who preserveth thy soule doth not he know it ? &c. to move to this dutie , it may helpe that wee have examples commended of the practise of it , gaius the hoste of paul , and of the whole church , rom. , . this is a singular commendation that he received christians comming from every place , to his house and table . phebe he gives a great prayse of for her hospitalitie to him and many other , and in thankefullnesse requires the saints at rome to assist her in whatsoever businesse she hath neede of them , as a thing becomming them , rom. , . it is the praise of lidia that she constrained paul and silas to tarry in her house , and of the iailour that setting aside the feare of the governers , he brought them into his house and washt their wounds and set meat before them , act. , , . and of that old disciple mnas●n whose love unto this worke to lodge christs servants was still fresh , act. , . . our houses with our selves and all that wee have wee owe to the lord , therefore should they bee open to him , it was enough to say , the lord hath neede , luke , . if in his , hee need our house , how can we deny him ? let him have it with all willingnesse . we know not what may come to passe in the earth , eccles. , . the wise man reasoneth for giving to the poore thus : give a portion to seven and also to eight , for thou knowest not what evill shall bee upon the earth . give liberally , give to many : it is said of the just hee disperceth abroad , and is as hee that soweth , that casteth his seed at his right hand , and at his left ; the reason , the uncertaintie of things , death may come and then the seed time is past , a man cannot helpe whom he would : or it may be he that is able now may want , and hee that wants now may bee able to helpe him that in his need hath beene helpefull to him . god ordereth it so that hee that watereth shall have raine , and with what measure men mete unto others it shall be measured unto them againe , luk. . . wee have heere no stable or fixed seate , wee are or should bee prepared to leave our houses and all wee have in case of confession , therefore to receive the● have alreadie done it . it is perpetuall infamie to di●●rephes that himselfe received not the brethren , and more , that hee suffered not those that would . it must bee true hospitalitie , not to keepe open house with a table plentifull furnished for any how vile so ever , which is expreslie forbidden , iohn . if there come any to you , and bring not this doctrine , receive him not into your house , neither bid him god speed . not heresies onely but heretickes that spread their heresies are to bee rejected ; we must have no fellowship with their unfruitfull workes of darkenesse , not onely not invite them , but if they offer themselves decline them : depart from the foolish man in whom thou perceivest not the lips of knowledge : heare no more the instruction that causeth to erre from the words of knowledge . we must put a difference indeed betweene an hereticke convinced , that sinnes being condemned of himselfe , and one that yet may bee wonne . but receive none such to house in favour of his heresie : that is to bee partaker of his evill deedes ; nor converse with him , salute him not , with danger of being seduced : evill words , or evill conversings corrupt good maners , cor. , . or with scandall to the weake . but if hee be in extreame want , wee must consider that hee ceaseth not to bee our neighbour , therfore we may for his releife receive him to house , or exercise other workes of mercie to him , taking heede still of sinne , of appearance of sinne , and of the daunger of it . wee must abhorre to bee partakers of his evill deede , in doing any thing to further false doctrine , or hinder the doctrine of christ. bid him , not god speed , may seeme to bee against civilitie , but it is a discountenancing of false doctrine , as the prophet did the idolatrie of iehoram , of whom he saith , he would not have looked toward him ; and a preserving of a mans selfe . for salutation may breed familiar speaking together , and that may prove contagious , and bidding him god speed , implieth a well wishing to him in his businesse , and so consent and cooperation in some sort ; and so indaungering as to fellowship in sinne , so in his punishment : as hee that receives a true preacher of christ in that name , furthers his good worke , and is partaker of his reward . not that such diligent choise should bee made of them wee receive to house , that none but true , godly , good christians should bee received . there is certaine reward to them that receive a righteous man in the name of a righteous man : so though hee bee an hypocrite yea a reprobate , if hee come in the name of a disciple of christ and in that name be loved and entertained . we are to doe good unto all , even men that are evill , are to bee allured by benefits , and recalled to a better course . the office of hospitality is not fulfilled in communicating our meate , drinke , house , and things pertaining to the refreshing of the body , but in mutuall edification , sweete words , that it may bee understood that the beneficence is done to the honour of christ. v. . and when they saw it , they all murmured , saying , that hee was gone to bee g●est with a man that is a sinner . this is the event which this worke of so great mercy and love had among the multitude , they murmured , inlarged by the universalitie , they did all so , declared by the cause a mistaken ground , that it agreeth not with holinesse for an holy man to bee upon any occasion , a guest to a sinner . an other mistaking there was , that counted zacheus a sinner , who was now returned to innocencie . to murmure is so to dissemble the voice , as also to let loose the bridle to a petulant tongue , to oppose ones selfe to some body , yet not openly to set upon him , but to condemne secretly what the murmurer reproves not to his face , commonly whom hee bites with a poyson-full tongue : or it is an inordinate affection , arising of impatience in adversities , or of an evill interpretation of other mens workes or deeds . this is the event of well doing , of good actions ; in some , they are grudged at , meete with evill constructions , are evill thought of , and evill spoken of . this event befell the actions of him who did all things well , and nothing amisse . luke , . why doe ye●●ate and drinke with publicans and sinners ? math. , ● . why eateth your maister with publicans and sinners ? it carried a shew of ingenuitie and simplicitie , but with a heart of gall against christ , condemning his doing as unworthy of his person and office . luke , . when the publicans and sinners came to heare him , the pharises and scribes murmured saying : this man receiveth sinners , and eateth with them . malicious hypocrites misliked and spa●e evill of what christ spake or did , how true and profitable soever . he kept company with them to leade them from their sinnes to righteousnesse , and it was so plaine that it could not bee denied ; but being envious they misconstrued and misliked that which was well done . simon the pharisee though no proud contemner of christ , nor sworne and violent enemy to his doctrine , yet ignorant of the office of christ that hee was sent with the grace of reconciliation to save that which is lost , hee is offended that a sinner is gently received , who in his opinion was to be expulsed the companie ; and thinketh in himselfe that christ is not so much as a prophet , because he knew not ( as he thought ) what manner of woman it was . to suffer as evill doers even for workes of grace , is incident to gracious men , tim. , . davids enemies were moved against him because hee followed goodnesse : onely hurt him for that cause that hee would live godly , psal. , . his benefits towards them could not overcome their malice , but they requited him with injurie . the apostle puts the case : who is hee that will harme you , if yee bee followers of that which is good ? pet. , . hee that studies beneficence and bestowes himselfe in demeriting others , one would thinke should so●●en iron minds , and experience teacheth that they that governe their tongue , love peace , hurt none , but apply themselves to doe good to all as they can , are lesse obnoxious to the injuries of wicked men : but when the quarrell is religion , then humanitie is laid aside , & they that will live according to the doctrin of christ godly , shal suffer for righteousnes . not onely evill men that are murmurers of destinate malice , but even good men of some weaknesse either in judgement , as they of the circumcision that contended with peter about his carying the gospell to the gentiles , and eating with them ; or of some envy may mislike some good actions , as iosuah misliked and would have had it forbidden that eld●d and medad prophecied in the host , numb . , , . it may bee that some man of an evill mind may grudge at a good worke under a faire pretence , and deceive some well meaning men and leade them into some murmuring . as is thought of iudas , out of covetousnesse grudging at the cost in the oyntment powred upon christ , as wast , which might have helped many poore people if it had beene fold and given to them ; that others of the disciples were so drawen to mislike it and murmure , marke , , . math. , with iohn , , . some murmurers are said to speake evill of things they know not , a madde boldnesse not fearing to condemne things that exceed their capacitie : it is of prostitute ignorance arising of an evill disposition to shew some pride and petulancie , to speake evill of things they understand not , assenting to the conclusion without knowledge of the true cause . in doing our dutie wee must be content with gods approbation , it is enough that we are allowed of god though wee desire also to manifest our selves in the consciences of men : our resolution must bee to shew our selves the servants of christ in good and in evill report ; when men speake well of us , and when they dispraise us , wee have one lord to whom wee stand or fall ; if we doe of faith what wee doe particular and vniversall , we please god , and have a good conscience , and the fruit of our righteousnesse is peace , the effect thereof quietnesse and assurance for ever , esay , . neither shunne nor cease to doe good though men of ignorance or ill affection be offended . we must labour to bee without offence , not onely to give none , but to take none to make us weake , fall , or goe backe . two things helpe to this , light , and love , he that loveth his brother abideth in the light , and there is none occasion of stumbling in him , iohn , , . to love ones brother is to bee of a mind well affected towards him , shewing it in benevolence , and beneficence , according to his power , and that for christs sake , which ariseth of the light of faith . in whose mind the true light ( christ apprehended by faith ) doth shine : the law concerning brotherly love is written in his heart by the spirit , which is a testimonie not onely of his being but abiding in the light , persevering in it . and this light and knowledge of gods commandements so guides him , that hee goeth on his journey to heaven which he hath undertaken with expedition , without offence or hinderance : and love in his heart carries him with respect to the whole law , that the apostle saith , hee that loveth another hath fulfilled the law , whatsoever commandemēt there is , it is comprehended in this saying , namely : thou shalt love thy neighbour as thy selfe . love worketh no ill to his neighbour , rom. , , , . charitie behaves not it selfe unseemely , seeketh not her owne , thinketh not evill , &c. cor. , . and it is to bee observed that hee doth not say , there is no scandall to him , but there is no scandall in him . though many scandalls are offered of the world to him that loves his brother : none peirceth into his mind , or is so in his mind whereby hee is hindred from leading his life freindly and peaceably with his neighbour . hee so farre offends not , and is not offended as hee hath light abiding in him and walkes in it : but because hee is but in part taken out of the darkenesse , and his love is not perfect ; therefore in respect of the remainder of ignorance and selfelove unsanctified , hee offends and takes offence , stumbles in many things : but as his knowledge increaseth and his holy love , so hee is more pure and without offence : for which the apostle praied for the philippians , that their love might abound still more and more in knowledge and in all judgement , that they might bee sincere and without offence till the day of christ ; that they might hold on a constant course in their purifie without stumbling : this is one great part of their felicitie that love gods law ; nothing shall offend them , psal. , . most great tranquilitie , and true securitie . that he was gone to be a guest with one that is a sinner . this is that which offends them , his fellowship with a sinner . it is to bee inquired . who is a sinner or in their account such . . whether it bee a sinne to have fellowship with them ? a sinner in their account was one of prostituted wickednesse , living , and taken in notorious and manifest sinnes , for which they were excommunicate out of the synagogue ; and the scripture saith some thing to this purpose : in degrees of sinnes it seemes more to bee a sinner than to bee ungodly , tim. , . pet. , . where shall the ungodly and the sinner appeare ? psal. , . blessed is the man that hath not walked in the counsell of the ungodly , nor stood in the way of sinners ; of the sodomits it is said they were sinners before the lord exceedingly , gen. , . they feared not in the sight of the lord and before his face to designe any wickednesse though never so vile ; therefore they that sinne with impudencie are said to declare their sinnes like sodome esay , . so they began to bee called sinners which fell , not of ignorance or weakenesse , but did evill of destinate malice , without all reverence of god. . who offended not in some lesser error or fault , but lived in hainous wickednesses . . who fell not once into such sinne , but by frequent acts acquired an habite , exercised in evill , it was as their certaine kind of life . . when they committed their sinnes not in secret , but so manifestly and notoriously as men of ordinarie honestie abhorred them . hence by little and little followed that pharisaicall persuasion , that they which were not desiled with such notorious sinnes , were just even in the sight of god ; of which men christ saith , he came not to call the righteous , math. , . such as in a loftie and proud mind with trust of carnall workes , thought themselves righteous , and despised others , luke , . and so was there a distinction of hypocrite and sinner ; the hypocrite having some seeming righteousnesse , precious with men , but so desiled with a filthy heart , that god who knowes it abhorres it , luke , . but a sinner taken generally is every one that is not in christ. so as hee is still guiltie in his conscience , his sinnes are imputed and are upon his owne score , as his debts not discharged , there is sinne remaining and sinne removed or transient . it is remaining when men do not come to christ. the spirit convinceth the world of sinne because they beleeve not in him ; that they are yet in their sinnes , because that which unites men to chrst , faith in him they have not , and so remaining devided and separate from him , sinne reignes in them . iohn . . sinne transient not onely in respect of act , but concerning guilt and punishment is , when men know their sinne , and betake themselves to christ that they may be justified in him , they have forgivenesse of all trespasses , so as they are not the faults and sinnes of that man , god hath received in christ a full satisfaction , and counts himselfe to have no wrong by him , puts away his anger and loves him freely . he is the lambe of god that takes away the sinnes of the world , iohn , . whatsoever alienated god from man hee takes away by the sacrifice of his death . a sinner is he who is not sanctified ; a saint and a sinner stand in opposition , a good man and a sinner , eccles. , . a sinner is but flesh , gen. , . iohn , . and in the flesh there dwelleth no good thing , they that are in the flesh cannot please god : nature is wholy corrupted , so as men are by nature children of wrath ; not by nature created in the first man , but as hee corrupted it and is now conceived in the carnall generation , in our first birth wee bring with us such a nature as is altogether sinne , psal. , . i● sinne did my mother warme me . but hee is no sinner which is borne anew , though hee have sinne in him , hee is just and good , compared with them that are in the flesh ; and by inchoation hee is a new creature ; old things are passed away , hee hath the godly nature , the seed of god abides in him : hee is in the number of saints to whom the kingdome of god is given , whose king is the lord , revel , , , thou king of saints . a sinner is he that cōmits sinnes ungodly , such are called ungodly sinners , iude . to commit sinnes ungodly is not to commit sinne of infirmitie , which befalles the saints on earth , in whose hearts is gods law : but either deceived by ignorance , or when the temptation is so strong that the will is over-caried , and the affection in the corruption of it violent against their regenerate will and affection , they doe that which they would not , but hate . but it is to sin out of the full maliciousnes of the wil ; the heart destitute of al godly feare to sin , the hart works iniquitie , esay , . as it was in iudas his sin so committed as could not agree to any that had his heart indued with heavenly grace , there fore hee is excepted in the testimonie that christ gives of cleanesse to his disciples : you are cleane but not all , for hee knew who should betray him . peter christ knew would deny him three times , yet hee is pronounced cleane : hee wrought no such thing in his heart , his purpose and love to christ was against it ; and so in the rest of the disciples that were to fly from him and leave him alone , they were over-taken with temptation , the corrupt feare of man prevailing against the feare of god , which was true but weake in them . to him our saviour saying , that which thou doest , doe quickly , discovered the studie and meditation of a persidious minde , most intensively rowling and labouring of a wicked treason against his good lord , iohn , . hee sinnes ungodly that neither doth good nor loves it , hath no heart to internall pietie and justice ; loves sinne when hee forbeares to doe it : is alienated from righteousnesse , is the servant of sinne , rom. , , and of corruption , pet. , . addicting himselfe to sin , making it his lord , subjecting himselfe with all his heart , to fulfill the lusts of it , yeilding his members as servants to uncleanesse and to iniquitie , unto iniquitie , to doe the workes of unrighteousnesse . hee is not a sinner that purgeth himselfe in a studie of puritie , iohn , . it is opposed to the committing of sinne , v. . that effectually resists sinne with a double warre , defensive to preserue himselfe from the hurt of it , iohn , : and invasive to overthrow the kingdome of it altogether and bring it to nothing , that the body of sinne may bee destroyed : that walke not after the flesh but after the spirit . every mans life is a certaine way , unto which is fixed a 〈…〉 certaine scope and end ; when all things are of the flesh & are referred to the flesh , the flesh the rule & scope of life with those things that belong to it . one may bee said to walke after the flesh , though he do some things by occasion w ch seeme to pertaine to the spirit . but in whose mind and intention the spirit hath vigor , that this purpose and course or institution of life depends thereupon , he may bee said to walke after the spirit , though sometimes some things are incident which seeme to resemble the disposition of the flesh rather than of the spirit ; yea sometime the flesh appeare more than the spirit , when the mind in a kind of generall motion of the true faith ●ends unto god , in particular causes there is somewhat which hinders the light of it , and hee too much more than is meete is indulgent to his affections , and addicted to his owne witte , ●or . , . it is one thing to walke in sinne , it is another to fall into sinne , when his walke is in the light of knowledge and faith ; as it is one thing to fall into the mire , another to through ones selfe into it and with pleasure to wallow in it : in that there is a hard necessitie of sinning through frailtie , in this there is a certaine and destinate will. the dominion of sinne stands in assent and workes , but then the assent is not onely antecedent but consequent ; the worke not broken off but continued , where consent is given by infirmity , which repentance forthwith breakes off : sinne reignes not , when that which is done is by and by condemned , and that it may bee done no more , suit is made with godly prayer ; and the mind called to reason hates it selfe and its deed , greatly desiring to bee unburdened of the burden of infirmitie . the reigne of sinne is which addicts the whole man unto the service of it . but where the spirit of god workes and succeeds , not alwayes to the preventing of sinne that it bee not done , yet to saving repentance after it is done , makes to profit still more to a will of not sinning : not excusing a mans selfe that hee sinneth with the flesh not with the spirit , but greatly accusing himselfe , & lamenting that the flesh is not subject to the spirit . not by compulsion of judgement , which may bee in sinners who see better things and approve them ; the divell himselfe is not ignorant that vertue is better than vice , yet loves vice more than vertue ; but where it is of propension , of will and studie to bee better . not the horror of punishment but the loathing of sinne which is not their pleasure but their burden , there sinne hath no dominion though in the conflict a man carie away sore wounds . to the second , their quarrell , because hee went to be a guest with a sinner : whether all fellowship with sinnors bee sinne to a godly man ? it is not sinne absolutely for a godly man to have fellowship with sinners : by the example of our saviour who resorted to the feasts and dinners of sinners , to take opportunitie of converting or convincing them ; as when hee called matthew , and hee made a great feast for him , hee refused not the fellowship of publicanes at table , luke , . so when simon the pharisee bid him to dinner , desired him that hee would eate with him , hee went into his house and sate downe to meate , luke , . hee went into the house of one of the chiefe pharisees to eat bread on the sabboth day , luke , . this was the wonderfull love and humanitie of christ , that though they were the enemies of the truth , yet to the end that hee might winne them , he thus condescends to 〈…〉 e taking all occasion to blesse and do good . the apostle leaves it free to a christian to goe to an infidels house to feast if hee bee called and invited of him , cor. . . the fellowship of the table is a simbole of love and friendship , and conserves humanitie : onely hee makes it so one of those things that are lawfull , as it is by circumstances to be deliberated of for expedience and edification ; whether it bee safer to avoid daunger and scandall , to tary at home ; or whether there may not be hoped for some fruit of going , and that without offence . . there must bee consideration of the partie , whether hee be well grounded in knowledge , confirmed in faith and godlinesse , or ignorant and weake : if they be strong and able to maintaine the doctrine of truth and convince the falsehood , and they bee left free without being compelled to any of their unlawfull wayes , they may use the fellowship of sinners . . they must looke to their motive or impulsive cause , that it be love to their salvation and christs kingdome , and to their end which is the same in forbearing their societie , and their using of it that they may come to repentance . . they must teach those sinners with whom they are so conversant , and bee working upon them for faith in christ iesus and repentance towards god , not leaving off so long as they have fellowship with them . our saviour enjoyned one whom he had cast many devills out of ( though hee prayed him that hee might be with him ) to goe home to his freinds and tell them how great things the lord had done for him , &c. and hee did it with fruit , all men did marvaile not with such an admiration as useth to hold some , of things which they approve not , but admiration with prayse ; and it is likely either a fruit of faith or some beginning of it , he published the name of iesus , the gospel concerning him , and that confirmed by such a miracle in himselfe , which was the wonderfull mercie of god that being so unworthily rejected of the gadarens , though he forsooke them himselfe according to their desert , yet hee sent them one more acceptable than himselfe among them , who prevailed with such an ungodly people . all men have not one houre appointed them to beleeve , some fruit comes at length . . it is most convenient that they shew themselves freindly , gentle , loving , well deserving of them with whom they so converse ; it much availes to receive the truth when it is persuaded hee loves . and therefore they must not have their conversation with them for their owne gaine and profit : but with respect meerly of winning them to christ. when it appeares there is no hope of that , if they shew themselves obstinate in their evill , and give just cause of despaire of their amendment , then wee are to forsake them and have no fellowship with them further than necessitie of life enforceth , either if they bee extreme sicke and cannot be helped but by our travaile , or if wee our selves were in such necessitie as we were not able to get things needfull for our sustentation by any other meanes than among them : also for buying & selling things necessarie for life , in such things as civill states and conditions do require . . during their conversing with sinners they must have a great care of their life that it to bee holy and just , practising such vertues as in their light are commendable , philip. , . it is said of the christian wife that she may winne an infidell husband by her conversation . they hold out the word of life and shine in the beames of gods holinesse , as lights in the world , in the midst of a crooked and perverse nation , blamelesse and harmelesse , sincere and as the sonnes of god , without rebuke . and they must have no fellowship with their unfruitfull workes of darkenesse , eph. , . seeing they are light in the lord , it is not meet either for them or him in whom they are made light , to communicate in the workes of darkenesse , either in deed or word or heart . cor. , . what fellowship hath righteousnesse with unrighteousuesse , what communion hath light with darkenesse ? v. . wherefore come out from among them and be yee separate , saith the lord , and touch not the uncleane thing , and i will receive you . against this communicating in evill david prayeth , psal. , . incline not my heart to any evill thing , to practise wicked workes with men that worke iniquitie ; let mee not eate of their delicates , neither by feare of daunger overcome , nor by their delicates entised , let mee doe any thing that may offend thee . such fellowship is forbidden whereby wee are infected , or the wicked confirmed in their wickednesse , the weake offended , or the name of god blasphemed . to the first , prov. , . he that keepeth company with fooles , shall be broken or shall be the worse : evill communications corrupt good manners , cor. , . to the second : that when they would have ●●red babel , and she would ●ot be cured , they must forsake her . an hereticke after once or twice admonition , sufficiently convicted , avoid : a brother abiding obstinate and and impenitent after all meanes of cure , count as the iewes counted the heathens and publicans , but that as a medicine to one in whom it may bee supposed there is life ; that they may have their flesh that so did oppresse the spirituall life , destroyed , that the spirit may bee saved , that they may learne not to doe such things . it is a reall rebuke , with such a one , no , not to eat , cor. , . this is the judging of them that are within , not despising them but providing for our owne health and salvation : a little leaven leaveneth the whole lumpe . to the third the apostle requires charitie in the use of our libertie , and that all bee to edification . weake brethren may bee persuaded that it is lawfull for thē to do the same thing , to use familiaritie with the wicked , whereby they come either to bee abated in their zeale , or corrupted in their minde or life ; consideration must bee had of them . to the fourth our rule is , let all bee done to the glory of god , cor. , . if by our conversing with the wicked , the glory of god be not advanced but inda●ngered , the gospell evill spoken of , wee must abstaine . but where these daungers are not , it is good . and the worke of a mans wisedome , the fruit of the righteous and a chiefe fruit , to winne soules , as the fruit of the tree of life was the chiefe of all the fruit of the garden . it is true , a vile person is to bee contemned , psal. , . the wicked is abomination to the just , prov. , . but a difference must be put betweene the sinne and the person , the warre must bee with their sinne : their persons capable of salvation must be loved , as that which is of god in them ; onely that hated which is of the divell , which god hates , their sinne . david professing his not sitting with vaine persons , not going in with dissemblers , notes his freedome from participation of their counsell , and societie of their workes , such fellowship hee abhorred , against which hee opposeth his walking in the truth , setting gods goodnesse before him , living in the faith of god , and committing all events to his providence . there is a severitie against sinners that is of false righteousnesse , not zeale but carnall bitternesse , wherby hypocrites looke at others sinnes not to amend them , not declaring gods wayes unto them that they might be converted to him , but to condemne them , as so many maisters ; yet are they not washed from their filthinesse : they receive not those whom god hath received , that have repented their sinnes , and are returned to righteousnesse ; as this multitude condemned zaccheus as a sinner , who had obtained mercie to beleeve in christ , and gave notable testimonie of true conversion . simon condemned mary whose defence christ tooke upon him . the elder brother of the prodigall , envied the favour shewed to his brother returned , and notwithstanding his repentance still reprocheth him with forgiven sinnes : but christians must bee gentle , shewing all meekenesse to all men ; that which they are , wee were . the love and mercie which made us that which wee were not , may make them that which yet they are not . a man of estimation for true wisedome , must shew out of a good conversation his workes in meekenesse of wisedome , iam. , . verse . zaccheus stood and said unto the lord , behold lord , the halfe of my goods i give to the poore , and if i have taken any thing from any man by false accus●tion , i restore him foure●old . this profession made to the lord ( which honour zaccheus gives to christ , behold lord ) and before them which were present , not hindered by the murmuring multitude , is a testimony of the stable fa●th and unfained repentance of zaccheus , as our saviour inferreth from it in the next verse . he professeth workes contrarie to his former course of life , faith working by love carieth him in thankfullnesse for the love and mercie which hee hath received , to give one halfe of h●s goods to the poore . and not onely forsakes his fraud and oppression , but promiseth satisfaction for the wrong hee hath done , and that abundantly foure fold . from whence we may gather that the inward change in the soule will shew forth it selfe in word and deed ; faith and repentance though inward graces , yet declare themselves in such fruits as beare witnesse of them . a good man out of the good treasure of his heart brings forth good things . mat. , . a● the man is so doth hee devise , speake , and worke : having received a new forme as i may say , he worketh according to that forme ; the spirit that hee hath received impells him , and is in him so as it flowes forth as rivers of water , iohn , , , from the habits of grace and interior acts proceede exterior workes , the righteousnesse inherent declares it selfe in working righteousnesse , iohn , . for good speech , salomom saith that the words of the pure are pleasant words , both acceptable to the lord as a cleane sacrifice , and profitable to the hearers , ministring grace to them . the tongue of the just is as choice silver , pure and precious and in●iching many , prov. , . they have springs of wholesome words within them , the law of god is in their heart , and thence their mouth speakes wisedome , and their tongue talkes of judgement ; their heart teacheth their mouth , and addeth learning to their lipps , prov. . . that their lippes droppe honey combes , honey and milke is under their tongue , cant. , . sweete words , wholesome and nourishing , their lipps feede many , prov. , . their wholesome tongue is a tree of life , which both giveth and increaseth spirituall life : the faith in their heart , in love to god and men , to bring glory to god , and to edifie men , opens their mouthes in confession , rom. , . cor. , . though in some for a time , humane feare prevailes so , and the love of their credit with the side they tooke part with before , that they declare not themselves presently , till grace get the victorie : as in nicodemus , ioseph of arimathea ; and as some conceive of those rulers that beleeved in christ , but for feare of the censure of casting out of the synagogue did not confesse him , iohn , . and as their speech so their deeds declare their inward grace , they are lively branches of the true vine , and there is a blessing in them ; they bring forth fruit meete for the branches of such a vine by the sappe of grace and life which christ putts into them , iohn , . as they are resembled by trees planted by the rivers of water , they bring forth fruit as trees of righteousnesse , the planting of the lord that hee may bee glorified , psal. , . ier. , . and as they are considered in their mariage to christ by his vertue , they bring forth fruit unto god , rom. , . they are created unto good workes , sanctified and prepared , they are apted & made meet for the lords use , and doe workes of honour in the great house of the lord whereby they declare themselves to be vessells of honour . christ compares his church , in the severall members of it ( which hee calls the churches plants ) to an orchard of pomegranates and pleasant fruits with all the chiefe spices , cant. , , . the church tells christ , that at their gates are all manner of pleasant fruites new and old which she hath laid up for him , cant. , . the wisedome from above is full of good fruits , iam. . it is an effectuall wisedome , not suffering them to be unfruitfull in the knowledge of christ : they shew their grace in the negative commaundement and in the positive ; in the negative , sinne no more : as by gods mercie and truth their iniquitie is purged , so by the feare of the lord they depart from evill , pov. , . their love in the lord stirres up an hatred of evill in them , as it is foule and vile , against the holinesse of the law of god which is their delight , their hope of their similitude to christ makes them purge themselves and studie puritie ; and to keepe their evidence faire whereby they have some assurance of salvation , they buffet their bodie and bring it in subjection , cor. , . for the positive commandement , they are noted of this , they follow after righteousnesse , and out of disposition and inclination to good , they are said to devise good , prov. , . as the liberall man deviseth liberal things . the law is not onely in their mindes but in their wills , and their will not altogether ineffectuall ; god that gives to will gives also to doe of his good pleasure , that as the apostle speakes of demetrius , they have a good report of the truth it selfe , iohn . the evidence of the thing it selfe testifies the workeing of righteousnesse so as is worthy praise amongst men . it serves to reprove that shame and fearefullnesse whereby we shunne to be knowne to be that towards god which we are indeede . zaccheus professed before the lord that hee was now another man ; though nicodemus and ioseph of arimathea secreted their grace for feare of the iewes the great enemies of christ , yet they grew bold and shewed their love to christ in an honorable buriall of his dead body . it is prophecied of the converted in egypt that they should speake the language of canaan , professe their change from serving idoles to serve the living and true god , and set up an altar to the lord in the midst of the land of egypt , imbrace his doctrine and worship him after his will : and more generally in the kingdome of christ it is said of them on whom god powres out his spirit , that they shal say i am the lords , call themselves by the name of iacob , and subscribe with their hearts unto the lord , esay , . wee must pray for the spirit of power , of love and a sound minde , which god gives , tim. , . . it convinceth them of vanitie in their profession of faith and repentance , that shew no proofe thereof in workes . iames writes against such a barren profession : as words make not a liberall man , neither can they make a faithfull man : faith if it have no workes is dead being alone , iames , . workes are the breath of faith , which testifie of the life of it . the faith which joynes us to god , thess. , . by christ is an effectuall faith , it is working by love , gal. , . and they are joyned together , faith in the lord iesus , and love to the saints , which shewes it selfe in workes and labours . paul ▪ prayed for philemon , that the communication of his faith , may become effectuall : though faith have her seate in the heart , yet by fruits through love it is communicated to others . the communicating of his faith is meant of the offices which faith commands , as of benignitie to the needie and afflicted saints , that by such communicating of it selfe it might increase or be made more evident , and every good grace in him and his may bee knowne and acknowledged ; that by experience men may see how rich they are in christ , the vertue of the spirit so bewraying it selfe in his dwelling in them . behold lord , the halfe of my goods i give to the poore : his love is bountifull , giving halfe hee hath to the needy . this is one way to expresse and exercise love towards god and men , liberalitie , benevolence , almes deeds to the poore , having received mercie moving to shew mercie : this specially is the repentance of covetousnesse , to turne liberall and mercifull . therefore our saviour saith to the scribes and pharises ; but rather give almes of such things as you have , and all things shall bee cleane unto you , luk. ; . it is opposed to their ravening , and extortion and briberie , evill wayes to fill their platters with : this giving of their owne is a witnesse of the inward repentance , being an act of charitie it argueth faith in christ and remission of sinnes . generally , that which is required of a man is his goodnesse , prov. . . his beneficence specially becomes him , to bind many to him with benefits . it should bee his studie as to live religiously towards god , so in doing good unto men , and then may he seeme to have attained the end of his condition , when hee is as a god to man , when hee profits him . it is one propertie of a good man , that hee is mercifull and his light shines in darkenesse , psal. , . his prosperitie which in the scripture is often noted by light , doth so abound , that hee doth graciously ▪ and mercifully and righteously powre out of his blessings unto these that are in darkenesse , that are pressed with calamities . it is much to gods honour , prov. , . as hee that oppresseth the poore ●eproveth him that made him , so hee that sheweth mercie to him honoureth him ; doing good to the servants that are in miserie , ●ee declares how hee esteemes and loves their heavenly lord. hee chooseth to bee honoured and served by mercie and kindnesse shewed to his , and reckons it done to him . he that gives to the poore lends to the lord , that bestoweth it freely , respecting his wants that is needy with a mercifull , pitifull , and bountifull heart for the lords sake , hee honours him , and god counts it as if hee were gratified and had a good turne done to him . it not onely releiveth the poores necessitie , but also abundantly causeth many to give thankes to god : a grace administred to the glorie of the lord , cor. , . the christians that receive it , glorifie god for their professed subjection to the gospell of christ , that in christs name doe so liberally distribute unto them , cor. , , . it were sufficient to move to it , that it is an odour of a sweete smell , a sacrifice acceptable and well pleasing to god , philip. , . heb. , . but as a thing accepted of god , when it is done to his name , a worke of love , it hath present fruit , and future reward , so that hee that hath mercie on the poore happy is he , prov. , . hee that hath a bountifull eye shall be blessed : for hee giveth of his bread to the poore . for temporall reward : there is that scattereth and is more increased prov. , . the liberall foule shall bee made fatte , and hee that watereth shal be watered also himselfe . springs and wells though they bee much drawen , yet they abound with water . the liberall person shall stand by his liberalitie , esay , . hee that giveth to the poore shall not lacke , prov. , . the lord will recompence him what he hath laid out , prov. , . hee that ministreth seed to the sower shall minister bread for their food , and multiply their seed sowen , and increase the fruits of their righteousnesse , cor. , . the god of those poore servants of his shall supplie all their need , philip. , . . in spirituall graces god many times rewards this mercie and liberalitie , luke , , . if yee have not beene faithfull in the unrighteous mammon , who will commit to your trust the true riches : if yee have not beene faithfull in that which is another mans , who will give you that which is your owne ? on the contrary , it appeares that they that dwell in heaven and free and at libertie , count nothing of this world theirs , but as stewards to the lord faithfully dispence their goods according to his mind , shall bee blessed , and trusted with spirituall riches true treasure , his owne because the fruition is everlasting . cornelius his almes with his prayers came up , for a memoriall before the lord , his reward was to have christ revealed unto him by peter ; whom when he heard , the holy ghost fell upon him , act. . men get assurance of a gracious estate , for ministring to the saints of love , is opposed to that from which reprobates fall , heb. , , . king. , , obadiah alledged to eliah as proofe of his true feare of god , that hee preserved the persecuted prophets , and fed them with bread and water . if we love the brethren in deede and truth , wee know that we are of the truth , iohn , . it furthers our assurance of eternall life . the mercifull are blessed for they shall finde mercie , math. , . mercie rejoyceth against condemnation , iam. , . a godly man moved with compassion , with respect to gods commaundement , lifts up his head , and overcomes the feare of being condemned in judgement , because god hath put this grace of mercie in his heart whereby hee is carried both in softnesse to his brethren , not hard and rough to them ; and to releeve those that stand in need of his helpe , the ground is gods promise to the mercifull . the apostle calls it laying up a good foundation against the time to come , that we may inherit eternall life , tim. , . three things are implied . . that there is eternall life to be obtained . . that the foundation of eternitie is to bee laide heere . . that the state of the next life follows the state of this , as the upper building followes the foundation . christ is the onely foundation , but good workes are by gods promise as testimonies of our being in christ , a strengthening to our hope . god hath promised reward in heaven to them that shew mercie to his poore ; he that is mercifull rewardeth his owne soule , prov. , . it is to make freinds for another world , that may receive us at our death into everlasting habitations , luke , . the good will give freindly testimonie to the conscience that such have not beleeved in vaine , and god counting done to himselfe , crownes the worke : christ promiseth a prophets reward to him that receives a prophet , a righteous mans reward to him that receives him in the name of a righteous man , and him his reward that receives and refresheth as hee may , though but with a cuppe of cold water in that name that hee belongs to christ , a disciple , math. , . the apostle puts a case of giving all a mans goods to the poore , and it shall prosit him nothing . the apostle gives the reason , because it is not in him an act of love , hee hath no love . a man living in reigning sinne destitute of grace , can looke for no reward , hee is in the flesh , and cannot please god. other rules there bee to bee observed in giving , as a just possession as in the example of zacheus , his ill gotten goods hee restored , and gave halfe his owne . prov. , . let thy fountaines flow forth , and the rives of waters in the streets . not onely take part of thy goods thy selfe , but distribute them liberally to those that want . the apostle requires of him that stole to steale no more : but to labour with his hands the things that are good , that of his honest labour he may have to give him that wants , ephes. , . hee that hath this worlds goods ( saith the apostle iohn ) and sees his brother have need , and shutts up his compassion from him , how dwelleth the love of god in him ? so the goods must lawfully bee possessed , and it must be an act of love to god and to our brethren , iohn , . the goods that are unlawfully withheld from the owner , must bee restored , as followes in the text . there be three sorts of ill gotten goods . . when the injustice is onely his that hath gotten them , as in oppressing , usurie , theft , rapine , defrauding , over-reaching , &c. when the right and dominion is not transferred from the owner ; of such , men may not give almes , but restore them as an act of justice in putting a man in possession of his owne . when by diligent inquisition it appeares that neither the parties wronged , nor any of their kindred is alive ; it must bee given to the maintenance of the ministerie and gods worship , or to the use of the poore , such as are in gods steed , numb . , . . sometimes the injustice is in both , that he that hath acquired the goods cannot retaine them , they are gotten against justice , nor hee of whom they have beene gotten can require them , hee gave them against justice , as in bribes to pervert judgement or such cases as this , almes is to bee given . . something is unlawfully gotten where the acquisition it selfe is not simply unlawfull , but that is unlawfull by which it is acquired , as when a woman hires out her selfe to bee a whore and takes the wages of a harlot , she comes by gods mercie to repentance , and would shew mercie as she hath received mercie , she gives of that which was her reward unto the poore , it is not unlawfull . the law forbad to bring for offerings in any vow the price of an whore , deut. , . hee would have the sanctitie of his house and altar held in high reverence , and not polluted wish any impure oblation . hee forbad also to bring the price of a dogge , in any vow , as an impure creature and abject and vile ; but the service of the tabernacle is ceased , the ceremoniall worship is at an end . this is mercie to the poore , to whom if for gods sake a man give the price of his dogge hee offends not , it is of his owne he gives . . wee must consider a just right to give , either concerning dominion , or dispensation by consent of him that hath the dominion , either open , or secret , generall or particular : thus wives , children , servants , as they have the dispensation committed to them , may give of his goods that hath the dominion . or if they bee allowed a certaine summe for other use absolutely , as the wife for necessaries , the sonne to maintaine himselfe at the vniversitie or otherwise , a servant for his charge in a journey , sparing something of this absolute allowance they may as of their owne give of it to the poore . it is said of diverse godly women that followed christ that they ministred to him of their substance ; it was theirs , luke , . in a case of preservation of the owner and the familie , it may bee lawfull for the wife to give of the common goods without the owners knowledge , privity or consent , as in the ●●ct of abigail , ●●m . , . though her fact was something extraordinarie , as specially stirred up of god to it : yet the ground holds , that goods preserve life , and the common goods bee for the common good of the familie , where the father of the familie is unfit or negligent to that hee should do , the wife as joyned with him in governement is the next to looke to it . 〈…〉 when the wife or a child hath a stocke , and hath consent of the superior to imploy it for their owne benefit ( except hee fall into such want as requires their helpe ) they may give of it to the poore , it is their owne . in the case of extreame want , when life is in daunger , it is lawfull for the wife to give of the common goods to preserve life , without tarying for the consent of him that hath the dominion ; in such a case some judge that in the law of nature there is a communitie of goods . a second rule . ordinate discretion , when a man by true discretion proceeds in a right order of giving . psal. , , a good man will order his affaires by discretion . some there is that is destroyed for lacke of judgement , though hee have a good stocke and fruitfull ground , yet wasts all and comes behind hand by indiscretion , not ordering things aright . herein a man is to consider his abilitie to give , not to ease others and burthen himselfe , cor. , . hee must keepe his cisterne and his well to drinke of himselfe , and disperse his fountaines abroad , prov. , , . the disciples every man according to his ability determined to send releefe to the brethren that dwelt in iudea , act. , . he must consider what is fit for him his familie and so provide , tim. , , not onely for necessitie of nature , but decencie of state : and thinke of time to come , what charge in just probabilitie hee may have , and lay up for them , so covetousnesse determine not the measure . a man may possesse abundance , if god give it , and lay up for occasionall uses , for church and common wealth . prov. , . there is a treasure to bee desired , and oyle in the dwelling or storehouse of the wise , but a foolish man devoureth it . prov. , , . by wisedome an house is builded , and by understanding it is established : and by knowledge the chambers , or inward roomes shall bee filled with all precious and pleasant riches . prov. , . a good man leaveth an inheritance to his childrens children . hee must measure his gift as according to his abilitie , so according to their need to whom hee gives : as it is common . then hee may give according to the dignitie of his proper state , and not give so much as to hinder it , laying apart something as god hath blessed him for the use of the poore , cor. , . in extraordinary want , then give more than ordinary , even so farre liberalitie is to bee extended as to the diminishing of the patrimonie : as our saviour saith , sell that which yee have , and give almes , luke , . meaning of their abundance , as they practised , act. , , and , . among whom there is speciall mention made of ioses who by the apostles was surnamed barnabas , the sonne of consolation , because hee so comforted the saints bowels , act. , . or it may , being a levite , that hee was indued with a speciall facultie . there is common neede or want , great want when though they live and draw breath yet are in grievous want of necessaries : and there is extreame want when a man hath not to preserve his life ; here specially must we if wee cannot otherwise , give of the stocke it selfe . they that are before spoken of , are not supposed to sell all their lands and houses , but as there was need . a man must begin with his owne : if the parents bee in povertie , or the grandfather or grandmother , and the children and nephewes bee of abilitie , they must learne first to shew pietie at home and to requite their parents , which is good and acceptable before god , tim. , . our saviour blames the pharisees much , that by their tradition they had rejected the commaundement of god , of honouring father and mother , which hee drawes to the releeving of them in their wants , marke , , , . ye suffer him no more to doe ought for his father or his mother . and this is to bee extended to all of his blood , though there bee others that bee better than they , yet are wee to preferre them in observation and preservation : if the abilitie will extend to more , then exercise ▪ beneficence towards neighbours , such are of us . the saints are to bee preferred besore sinners : as wee can wee must doe good unto all , but specially to the household of faith , ●al , . though every man that needs our helpe bee our neighbour whom god offers to ▪ us by his providence , luke , , , yet specially to the fa 〈…〉 ily of god , the faithfull , saints by calling , psal. , , . because of the spirituall nativitie , they are begotten of god , iohn , . they are the members and brethren of christ , math. , . god loves them above other men , deut. , . yea hee loved the people ; all his saints are in thy hand . psal. , . he is good to them that are of a pure heart . prophets that bring the doctrine of faith ( other things being alike , ) are to have the specialtie of our benevolence and beneficence for their worke sake , their place in gods house so neere to him ; and to bee preferred before ordinarie disciples ; thus for the order of charitie : to which we must adde this , wee are to preferre in our giving such as have beene in our need beneficiall unto us . the apostle , saith that our abundance should supply the present wants of the faithfull , that their abundance ( things chaunging ) may supply our wants : as solomon saith , thou knowest not what evill shall be upon the earth ; it may bee thy case to want , and his whom thou hast relieved to bee of abililitie to releive thee , eccles. , . a third rule . there must bee sincere intention in giving , that wee doe nothing of ambition , but purely respect god to please him , and count it enough that wee have him the witnes of our heart : this is set out by a metaphoricall speech : let not thy left hand know what thy right hand doth ; do it so uprightly , as if the left hand ( which is joyned in the worke many times with the right ) had eyes and could see , wee should hide from it what we doe . it is not blamed that our almes bee seene , but that wee would have them knowne , no nor to will to have them knowne , if it bee not for getting mans praise ; if it be willing for gods glory , it is that which christ willeth , math. , . that men may see your good workes , and gloxifie your father which is in heaven : that they may esteeme y e heavenly doctrin , be converted to the faith , & prayse the lord ? otherwise a man must take no notice what hee hath given , how much , to whom , how often , lest hee be lifted up in pride and preferre himselfe to other men . the apostle gives the rule , rom. , . hee that giveth , let him do it with simplicitie , with ingenuitie , like a faithfull man , as paul saith of philemon : it must bee done to christ in his , to the name of god , heb. . . a fourth rule . a right principle it requires , it must bee out of compassion , and that not naturall but sanctified by the holy ghost ; an act of supernaturall love , moved by the love of god to us : the love of christ possessing us . iohn , . who so hath this worlds goods , and seeth his brother have need , and shuts up his compassion from him , how dwelleth the love of god in him ? there is no beneficence pleaseth god but that which proceeds from compassion , or bowels of mercie , and that also from the love of christ who laid downe his life for us ; that in case we should lay downe our life for our brethren to declare our love , how much more impart of our substance to his need ? though in giving wee alwayes consider not this , yet it must bee an act of that grace of liberalitie whereby wee are so disposed , and inclined to this as wee devise of liberall things . so wee are commaunded to powre out our soules to the hungrie , esay . a fift rule . it must bee done in faith , both that the worke of this kind is such as pleaseth god , heb. , . it is given as a motive , for with such sacrifices god is well pleased . . and that god accepts our persons , and will receive an offering at our hands , pet. , , revel . , . and of the promise that wee shall not lose our reward , heb. , . he that comes to god must beleeve that god is a rewarder of all that seeke him diligently . a sixt rule . that it bee done in humilitie , to the glory of the lord , honouring him with our substance , acknowledging him to bee the owner of all that we have , chron. , . thankefull to him that hee hath made us givers , which is a more blessed thing than to receive : and for that hee gives us an heart to be willing , praying to keepe it in our hearts , that of our selves are soone weary of welldoing . que. what specially commends almes ? if the question bee what specially commends almes , it may bee answered , it is commended in diverse considerations , other things being agreeable : bountie when a man giveth more large almes ( halfe my goods ) this is commended in dorcas fullnesse of good workes and almes deed , acts , , . the widowes shewed forth the coates and garments that she had made while she was with them . act. . . cornelius is praysed for his much almes to the people . a second thing that commends almes is the grace of the person ; it is joyned with the almes of cornelius in his commendation , that hee was a devout man , one that feared god with all his household , that prayed god continually , and fasted : in summe that hee excelled in vertues . the macedonians are commended as for their liberalitie and that rich out of extreame povertie , so for the abounding of their joy in much afflictions , and for giving themselves to god and the apostles by the will of god , cor. . notes of pietie exceeding the apostles expectation . hee lookt for such an affection as is common to christians , they went beyond it . without this grace of the person , quantitie commends little before god , hee may bee nothing profited if hee give all away . a third thing commending almes is promptnesse and feruour of actuall will , as the widdow is praysed in offering her two mites ; all her living , before them that offered more for proportion arithemeticall than she , but in proportion geometricall offered more than they , because all she had , willing if she had beene as able to have offered more than they offered . and this in comparison with the other two seemes to commend the almes for greatnesse . thus the willingnesse of the macedonians is made exemplary in the forwardnesse of their will : i speake because of the forwardnesse of others . if there bee first a willing mind , god loveth a cherefull giver . liberalitas non cumul● patrimonij , sed largitatis affectu definitur . amb de viduis . which reproves the covetous and illiberall , that give not of their goods to the poore . . they obtaine a name of niggard even from gods people , they want both their good opinion and their good report , esay ▪ , . gods people being taught of god shall with simplicitie and plainenesse speake that they truly understand , they no more speake honourably of the wicked man in his wicked way ; they shall call things as they bee , a niggard shall no more bee called liberall . . they have a sinne sticking to them which is reckoned among the sinnes of unrighteousnesse , wherewith they were filled whom god gave up to a reprobate sense , rom. , . mercilesse , one of sodoms sinnes , ezek. . . they are under a fearefull sentence for diverse judgements . . comming to povertie , prover . . . he that spares more than is meet , surely commeth to povertie . . in his distresse to have hearts shut against him , that hee shall find little or no helpe : let none have pittie on him , on his fatherlesse children , because hee remembred not to shew mercie , p●al . , , . with what measure yee mete shall men mete to you againe , luke , . solomon exhorts to liberalitie because wee know not what evill may fall out upon the earth , eccles. , . if wee come into distresse , others may bee hard to us as wee have beene . god payeth men home many times in the like as they have done to others , as in other things , iob. , , . eccles. , , . prov. , , , . . his prayer unto god when hee ●rieth , shall not be heard , pro. , . whereby it appeares that it s no certaine signe neither of a good life nor of a good death that a man calls upon god , unlesse hee calls upon god at all times , and his prayer have the companie of true vertues . . in few words hee shall have many curses , prov. , . and that wofull one at last to have judgement without mercie , iam. , . whereas none can stand in judgement without mercie , mercy tryumpheth . to propound woe to them that not only releive not , but oppresse the poore ▪ the lord hath a controversie with the land , because there is no mercy in it , hos. . but specially when it is as solomon speakes of the mercies of the wicked , that they be cruell , prov. , . amos , , . for three transgressions of israel and for foure , i will not turne to it , because they sold the righteous for silver , and the poore for shooes ; they gape over the head of the poore in the dust of the earth . they lye downe upon cloathes laid to pledge by every altar , amos , . and ye take from them burdens of wheat , . i know your manifold transgressions and your mightie sins ; ye afflict the just , ye take rewards , and oppresse the poore in the gate ; one punishment among the rest is for this and other sinnes , mortalitie , that but the tenth part shall scape . v. . the citie which went forth by a thousand shall leave an hundred , and that which went forth by an hundreth shall leave ten to the house of israel . so amos , . because they pamper themselves excessively , and none is sorie for the afflictions of ioseph : if there remaine ten men in one house , they shall dye , and scarce any bee left to burie the dead , but some shall burne them to ashes within the house to carrie them out more easily , v. . amos , . there shall bee many dead bodyes , they shall cast them forth with sylence : the cause v. , , . it may be for exhortation for them that neither oppresse nor make the eyes of the poore to faile , but releive them , to looke to the rules in their giving , that they give not of unjust possessions ; god hates briberie for a burnt offering , esay ▪ . god reproves wicked men for offering him a part of their robberies and oppressions , thinking that therefore hee will dispence with them : hee that judgeth them that share with theeves whether private men , as proverb . or iudges , esay ▪ , , will not himselfe indure to bee made a partaker of their iniquitie : and so for the rule of discretion and ▪ sincere intention , &c. here may bee placed that which is before , what is it of which almes are specially commended ? and if i have defrauded any man by forged cavillation , or false accusation . in this is noted the manner of the sinning which publicans used in their calling , in receiving tribute : which was , to pretend in their preying upon the people , and their thefts , the commoditie of the common wealth ; and if any opposed them in their defrauding and rapine , then would they impudently accuse them of wrong to themselves and the common wealth . so when the publicans comming to iohns baptisme , asked him what they should doe ; hee answers , require no more than that which is appointed unto you ; implying that the sin of their calling was to require more , and calumniate such as refused : the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if i have plaied the sycophant , is thought by some to bee borrowed from the athenians , among whom hee was called syco phant that told of them that had brought figgs out of other countries as attica ; because the figtree was among them in great account , and it was forbidden to bring figges from other places . hereupon they began to be called sycophants , that for a little mony did draw men before judgement seates for small cause , and sometimes for no cause but pretended , falsely accusing the innocent . so scapula on the wood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . others thinke it to have begunne , by the meanes of a grecians servant , who having brought figgs into his house , one of his servants eat them up , and the master missing them inquired who had them ; hee that was guiltie accused his fellow that was innocent : to finde it out hee made both drinke luke warme water and vomit , and so the guile and false accusation of that guiltie person was discovered ; from thence deceivers and false accusers were called sycophants . from whence wee may see unto what impudencie in sinning for a little advantage some men come to defraud & to lye and to be false accusers of men against knowledge and conscience ; it is noted by salomon that some will make it but a jest to bee false witnesses to face out a matter impudently , knowing that they lye falsely . prov. , , a wicked witnesse mockes at judgement , making no more account of right and truth , of magistrates placed for justice , or of god himselfe punishing false witnesses , than they doe of things to bee laught at . iesabell makes no question but to finde with ease witnesses that will impudently lye against the very life of naboth for a reward , kings . and governours knowing the fraud and falsehood , to receive the testimony of such rakehells and proceed to sentencing of innocent naboth to death , and so sent word to iesabel what successe her plot had , tryumphing in their thoughts after their sinnefull gratifying of a wicked woman , that the villanie was so freely carried . the high priests knew wel how to get men falsly to accuse our saviour with a wet finger , they would not sticke at it to set their tongues to sale for a price : to helpe their friends , and benefit themselves . salomon speakes of riches gotten by a deceitfull tongue , prov. , . this gaine by deceit and lyes is to a naughtie heart wonderfull pleasant , prov. , . the more unlawfull the better liked . it is as naturall to men to lye and deceive , as for nettles to grow with sowing or setting . all men are lyers , psal. , rom. . dauid was much troubled with cruell witnesses that charged him falsly . let it admonish men to nourish tendernesse of cōscience , shame and bashfullnesse to sinne : take heede of impudencie , outfacing , out-looking conscience , that secretly bites and barkes when they resolve to sinne . . take heed of inordinate desire of gaine , it will make a man transgresse in great matters for a little and base price , prov. , . ezech. , , for handfulls of barly and peices of bread , to slay soules that should not dye , and give life to soules that should not live . hate such gaine as brings the curse into the house with it ; it is vanitie tossed to and fro of them that seeke death , prov. , . take he●d of getting by false accusation , by playing the sycophant . that charge which iohn baptist gave to the souldiers , give to your selve ; accuse no manfalsely , luke , . it is set downe among the sinne of the latter time proceeding from selfelove , false accusing , tim. , . false accusers . seing there be such as will accuse others falsely , and as salomon faith , inventeth slaunder , it must warne us not to be hastie to credit accusations against any of our neighbours , but shut our eares to sycophants , turne them away with a frowning countenance , prov. , . that hee may learne not willingly to speake that which hee perceives is not willingly heard . it is one note of a citizen of the holy citie , not to take up an evill report against his neighbour ; not onely not devise it nor to vtter it , but not to give eare to it . specially let magistrates take heed that they bee not abused by sycophants , to trouble innocent men . putiphar was abused by his wife so , and put his faithfull servant ioseph in prison : david falsely accused to saul , was persecuted by him . sam. , , wherefore givest thou eare to mens words that say , behold david seeketh evill against thee ? david himselfe though hee had vowed otherwise in the generall , psal. , , against such persons as privilie slander their neighbour , yet hee harkened to that pickthanke sheba , gave away mephibosheths lands to him , 〈◊〉 sam. , . not but it may be lawfull in cases to receive informations against offenders . . when it may profit them unto reclaiming and amendment , . when it is expedient for him that heares , to bee told when there is daunger of injurie . gedaliah was to blame not to make use of that intimation of ishmaels purpose to kill him . . necessarie for him that speakes when silence would make him accessarie to the thing concealed , ●ro● . , , he that heareth cursing and declares it not , leuit. , . i restore , if i haue taken any thing from any man. hee forsakes his speciall sinne upon conversion ; so is it in repentance , that as genorally there is a turning away from all sinne : the will that was turned away from god and his law , rom. , , is now turned againe thereunto . so from the speciall sinne , whether the sinne of a mans calling as it is here , or some other that reignes in the soule above other . as the pharisees great sinne was rapine and covetousnesse , and our saviour exhorting them to repentance , bids them sell that which they have and give almes , which should testifie their conversion : give almes of that you have , and all shall bee cleane to you . not that almes is infallibly a signe of grace , but repenting and being changed from covetousnesse to liberalitie , they would bee turned also from all other sinnes in will , if they considered the daunger of that sinne : and seeing the remedy in christ to beleeve in him unto forgivenesse , the spirit of christ would purifie their hearts by faith , and all should bee cleane to them . shewing mercie in due order , first to their owne soules in beleeving in the lord iesus , and repenting towards god their sinnes , and so proceeding to bee mercifull to others in releeving them with their goods , they became cleane and all cleane to them , luke , . the worke of the spirit is first in killing the root of every sinne , that nature corrupt hath not that force unto any knowne sinne that it had : and giveth new nature and holy disposition to all righteousnesse and inclination to gods law. but in speciall it breakes the power of the maister sinne , as it is in renewed repentance , one speciall sinne is forsaken and men dwell upon the undoing of it : yet it renewes the repentance of other sinnes . so in repentance imtiall when a man first setts his feete into gods way , some one sinne that he hath beene specially a slave to . . which hee hath specially lusted after . . whereby hee hath beene specially foyled . . which god setts specially on his conscience , upon which his thoughts specially attended : for which hee specially hath striven , as herod strive for incest , adding to other , and above all , putting iohn in prison for reproving him for it ; it lay upon his conscience above other sinnes , as that speech full of feare testifieth , this is iohn whom i have beheaded . hee that is entred into his rest hath ceased from his owne workes as god did from his , heb. , . hee that hath suffered in the flesh ceaseth from sinne , pet. , , : to live no more after the lusts of men but after the will of god. there is such repugnancie betweene our lusts and gods will , gods governing of us by his word and spirit , and our ●arnall dispositions and affects , that hee workes not in us but in our rest , and ceasing from sinne : and this from the example and virtue of christ. it may move men to examination of their conversion , whether as all sinne so specially they are turned against their speciall sinne . if as for all , even sinne of nature , psal. , they in pentientiall exercise are humbled for their most reigning and raging sinne : thus we finde some of gods servants to have some one thing trouble them above all the rest . as pauls blasphemie and persecution of the church . . if old customed sinnes plead and prevaile nnto some acts , whether the hatred , greife , strife with care bee not more stirred ; whether prayers for confirming grace bee not earnest specially against it . whether in matter of rejoycing it doe not make a man see specially and confesse his unworthinesse of any good from god. the act of the speciall sinne is ceased , is that enough to proue conversion , and that a man may conclude i am the child of abraham ? there may be a changeing of a mans wayes , that is but to change with the devils chaunging of his temptations , and that either when hee perceives a mans conscience holds him specially against some speciall sin , which it may be some sickenesse or other affliction hath made him vow against : or his constitution or age , according to which men are subject to sinne in some particular more than another , fitts not for the former sinne . so a man may leave one master sinne , and take another to serve in speciall manner , as to forsake sinnes of spirit , as error , and to bee held of sinnes of the flesh . pet. , . in speaking swelling words of vanitie , they beguile with wantonnesse through the lusts of the flesh , such as were cleane escaped from them that are wrapt in error . and so on the other side , such as the divell cannot hold longer under the grosse sinnes of the body , hee leads them in superstitions and great sinnes of the mind , tim. thus is poperie the divells advantage by gods just judgement , to make it the refuge of the unconsciōable , specially monied men that can buy the abundance of other mens merits to supply their wants , and serve the pope , as luther professed he did of a kind of conscience , such as he made to himselfe by the divels motion . . there may be an externall reformation in many things , the acts of sinne cease for a time , corruption driven up into corner , but yet possesseth the soule and holds the man still in his uncleanesse : his will is not converted unto god. goodnesse is rather of the will than act , and so actions generally . davids will to build gods house was accepted , herods will to kill christ made him a murderer , though he did not in act follow his will to execution . luk. , herod will kill thee . he cannot , a prophet cannot perish out of ierusalem . zaccheus his will was turned so as to suspect where hee knew not hee had sinned , with order for satisfaction ; repentance will not suffer unknowne sinne , but desires to have the man cleane from secret sinnes . the harlot is delivered of her great belly , the act is ceased ; the whorehunter breakes off , the filthy lucre , unhonest gaine is in the chest , the treasures of wickednesse in the house of the wicked , and the act of unjust getting is ceased : the drunkennesse of the drunkard is slept out , hee for shame ceaseth to doe as hee hath done , and so of other sinners . sinne remaines , and hath an existence till the will bee turned to all the law of god ; and the sinner remaines separated from god as well after the act as in the act : after sin there remains a staine , which is not onely a defacing of former beautie of the soule , but an actuall ordination to sinne , and disabilitie to that which is good and pure . the will is quiet and rests in separation from god even after the act ceased , and is still in sinne . sinne is in one either by act or guilt ▪ action , either inward or outward , inward in the will , guilt remaines though the deed cease , till the will bee on gods side : as legally he that toucht any thing uncleane he was uncleane till hee was washt , not onely in the act of touching but after . so in sinne the soule remaines uncleane as it was in the act , it is as farre from god by dissimilitude which is in life and cleannesse of it , as it was in the act , lomb. sent. lib. . dist . , lit . . i restore . restitution of goods evill gotten is a fruit of true repentance , commaunded , numb . , , , , either to the partie , his kindred , or if none of them can be found , to the priest. l●v. , , . if any man transgresse through ignorance by taking away things consecrated to the lord , hee shall restore that wherein hee hath offended , and shall put the fist part more thereto , and give it to the priest , &c. as in tithes , offerings , vowes : when a man by flattering himselfe becomes ignorant of his dutie , it is put as a condition without which the wrong is not forgiven : but restitution made , and repentance testified in walking in all the statutes of life , without committing iniquitie , life is assured . michah when hee heard his mothers curse against him that had stollen her eleven hundred shekles of silver , consesseth his theft and restores the silver ; his fingers were false , but his heart was tender : conscience will hold some from facing sinne , whom it restraines not from committing it , iudges . samuel offereth restitution to any that charge him to have taken bribes of them , to hire him to doe justice . sam. , . behold here i am ; beare record of mee before the lord , and before his annointed , whose oxe , whose asse have i taken , whom have i wronged ? or whom have i hurt ? or of whose hand have i received any bribe to blind mine eyes therewith , and i will restore it you ? the prophets cry out against the keeping of goods gotten by rapine and fraud in mens houses . ier. , , as a cage is full of birds , so is their house full of deceit , that is , of prey gotten by ill meanes , whereby they are become great and waxen rich . michah . , . are yet the treasures of wickednesse in the house of the wicked ? how can your sinnes bee pardoned when you repent not , but keepe still your evill gotten goods , treasures heaped up by wickednesse ? whereas the law commaunds restitution of such to the owners . restitution is an act of speciall justice , whereby a man is possessed of that 〈◊〉 is his owne . when the apostle saith owe nothing to any man but love , he intends that wee should give to every man his due . a man that knoweth this doctrine of restitution , and against his light and conscience keeps goods wrongfully , cannot justifie his repentance , either in the sight of god or his owne soule : unlesse he have spent all and cannot make restitution , then his will and love of the dutie will be accepted . cor. , if there be first a willing minde it is accepted according to that a man hath . god requireth not of him that is willing , what hee hath not . master bradford that holy man and martire , hearing a sermon of master latimers wherein restitution was urged , was strucke in the heart for one dash of a pen which hee had made without the knowledge of his master , and could never bee quiet till by the advice of master latimer restitution was made : for which he did willingly forgoe all the private and certaine patrimony which hee had on earth . the sinne is not remitted unlesse the value taken away bee restored : repentance is but fained . levit. , , god required that in that day in which a man sought the forgivenesse of with-holding from a man , that which was his or , robbed of him , hee should restore it . i 〈…〉 d as though hee sought not reconciliation with god , yet when his conscience was opened to see his sinne in the uglinesse of it , abhorred the unjust gaine of his sinne , and carried it backe to the priests of whom hee had it , and whether they would or no , left it among them . the theeft remaines so long as the unjust gaine is kept willingly , and no thiefe enters into the kingdome of god. as it was with iudas , so proves it many times with other men , their covetousnesse doth them no good ; they desire that which when they have , their conscience dare not use ; there is more desolation than consolation in it . what if restitution imply some worldly daunger or disgrace ? that which was unjustly taken may bee sent by another , and his name concealed ; hee that is of a faithfull heart concealeth secrets . it may bee for exhortation , to move men to bee content with honest and just gaine , though they grow not so rich as others , that are not so straightened in their conscience . a little with the feare of the lord is better than great treasure , and trouble therewith , prov. , . it is both more profit●ble , for their riches are precious , prov. , . a little boxe full of pearles is more precious than a house full of straw . god blesseth it , and makes it serve for use more , hee maintaines it , and so it is more stable , psal. , , , prov. . . fourefold . the quantitie of fourefold declares his just will : the law required not in all cases so much . exod , , hee should make full restitution , levit. , v. . if the theeft bee found with him alone , hee shall restore the double , in a matter of trespasse or any lost thing which another man challengeth to be his , whom the judges condemne hee shall pay the double to his neighbour . that judiciall law binds us but onely concerning equitie , and sometimes it may bee needfull to restore not onely the principall but something for the dammage , in wanting his owne while it was in our hands . there must be a will of doing him right that hee bee no looser by us ; or if it bee judged , wee are to restore as the judge giveth sentence , unlesse the party will remit . then iesus said to him : this day is saluation , &c. christ honoured this publican both with his presence at his house as his guest , and with his testimony of his gracious estate , that hee was the child of abraham , and so the blessing of abraham was come upon him , salvation came to his house that day . christ giveth testimony of the grace which hee workes in men . as hee is the author , so is a witnesse of it to him in whom it is ; hee testified of the centurion that his faith was not onely true but matchlesse even in israel , math. , . of the palsey mans faith and theires that brought him , math. , . of the cananitish womans faith and degree , math. . . of the womans saith healed of her issue of blood by touching the hemme of his garment , marke , . of mary hee witnessed both faith and much love , luke , , , . hee testified after his ascension by the gifts of the holy ghost given to them that bel●eved in him , that their faith was not vaine in him . as hee spake by his mouth , marke , , so hee performed by his power . act. , . when they beleeved , god knowing their hearts bare them witnesse , in giving unto them the holy ghost as hee did unto us , acts. , , . gal. , , hee testifieth of mens faith ordinarily to the end of the world by the spirit of adoption : giving the godly nature , dwelling in the beleever , and testifying of his presence by gracious operations , whereby he knowes that hee is the child of god , rom. . ▪ sealed to the day of redemption , ephes. , , . and . . the effect of which testimony is to free the soule from feare , and freely to call god father , rom. , , . to know that wee are in christ , and christ in us , iohn , . which may convince the papists of false doctrine in teaching that a man by ordinarie way cannot bee infallibly certaine of his being in grace . is not the testimony of iesus sufficient to bee rested upon ? bellarmine hath foure positions concerning this point all false . . that such infallible certaintie of our standing in grace or of our being righteous , cannot bee had . . that no man is bound to have it if it might bee had . . that it is not expedient that ordinarily it bee had , . that it is not in deed had but of a few , unto whom god in a speciall sort reveales their justification , bell. de justif . l. , c. . . the reasoning out of which a man concludes the certaintie of his owne justice is this . the word of god witnesseth that all which are truely converted and seriously repent their sinnes , obtaine grace . but my true conversion is evident to mee , and my repentance ; therefore i know with certaintie of faith that i have found favour and grace . the assumption , faith bellermine , is not onely false but impossible , unlesse revelation bee present . that which god promiseth may bee had , for he is true and cannot lye ; but hee promiseth this certaintie of our grace . iohn , , yee shall know that you are in mee and i in you . bellarmine putts it off with this answere , that wee shall know that christ is the head of the church , and so christ is in his church , and the church in christ. but the scope is consolation to particular soules that beleeve in christ , but see him not because hee is in heaven . what comfort to me that i know christ to bee the head of the whole church ? doe not the divels know that ? what peculiar favour is this that even reprobates partake ? revel . , , i will give him a white stone , and a new name in it , that none know but hee that receives it . ergo hee knowes it . . that which god giveth ordinarily to beleevers may bee had : but hee giveth this certaintie of their standing in grace . rom. , . he shedds his love abroad in their hearts by the holy ghost ▪ they feele it with certaintie and truely acknowledge it , rom , , . gal. . , god certifieth or maketh their hearts certaine of their grace , even because they are in grace : so certaine that they are made holylie secure from that which they feared by the spirit of bondage . and they make their hearts quiet before god , and have boldnesse before him , certaine of his favour to heare their prayers , iohn , , . bellarmine objects ; though by the spirit moving us wee pray , and call god father , yet wee are not infallibly certaine that it is the spirit , but by conjectures which may deceive us . the use of witnesses among men is to end the controuersie by their testimonie ; and shall god give testimony to lesse purpose than mans ? christ saith of his , that though the world know not the spirit , yet they know him because hee dwells in them . bellarmine . there is no more implied but that they are certaine , that if they know god by faith , they know not but by his ayd . it is given as a reason why they know him , because he dwells in them . they are sure it is the spirit of truth , by his sensible operation in them ; therefore they feele such holy force in them as they are sure they are not deceived in their perswasion of the spirit of truth given unto them . . that which god commaunds us to have may bee had ; by their owne confession , his commaundemens are made possibile by his spirit . we say so for some measure , though not for perfection , ezech. . . the ministerie of the gospel is a ministery of the spirit , cor. . in some degree inabling us to that which is commanded , tim. , . but god hath commaunded us to make our calling and election certaine , pet. , . ergo to prove our selves whether wee bee meete to receive the lords supper , which cannot bee without certaintie of our grace . cor. , , prove your selves whether you bee in the faith ; know ye not your owne selves that iesus christ is in you ? . a man is bound to get certainetie of his grace , knowing it may bee had , . by necessitie of precept . heb. , . shew the same diligence to the full assurance of hope unto the end . heb. , , , seing wee may bee bold to enter into the holy place , let us draw neere with full assurance of faith , in a true heart : let us keepe the profession of our hope without wavering , for hee is faithfull that hath promised . . by evident reproofe of doubt and feare disquieting the heart . esay , , who art thou that thou shouldest feare , &c. marke , . it where great injurie to god , a hatefull unthankefullnesse , to be carelesse of receiving such mercie or stirring up our selves to get it , when wee know god giveth it , esay , . iohn , , . iohn , , beleeve mee , at least beleeve mee for the worke sake . i am bound to beleeve god testifying to my heart that i am in grace , and to rest in his testimony , not to neglect it . i am more bound when by his workes hee proves his authoritie to commaund me . my sinne is greater if i doe not . iohn , else they should not have had sinne . workes within are great witnesses . . it is expedient , it is of great profit to a man to know that hee is in grace , . to justifie the ministerie under which hee hath gotten life , cor. , . & cor. , , and , . to worke love to god , for love knowne , iohn , , . . to doe god free service without servile feare as our dutie is : psal. . with feare that hath rejoycing in assurance of his favour , and so without feare , luke , . for inforcements ( by love ) to give our selves to god , rom. . rom. , . to dye to our selves , cor. . gal. . whereby i am crucified to the world , and the world to me : by christ. . for sufferings for christ , knowing what his sufferings for us hath made us to bee possessed or in hope of , after wee suffered a little , rom. . heb. , . . for putting on graces meet for such as are so much above others bound to god , and therefore to doe as becomes them . exhortations have their ground from hence , that they are and know themselves to bee in such a state , coloss. , . thess. , . . it is granted to most of them that are in grace ( to all before their spirit bee called for to returne to him that gave it ) to know that they shall bee saved . the sending of the angels to bring them to heaven , implies some certificate of it from god to their soules : as at christs comming the just know their sentence and are filled with joy at the immediate signes of the judges comming before they heare it . iohn writes generally signes to know that wee have eternall life , iohn . it may provoke such as know not yet their gracious estate , to seeke and wait till god come to them and manifest himselfe , as christs promise is to them that love him , iohn , . god denying this knowledge , supplyeth it by giving other grace for good to his , though hee shew himselfe an enemie , to trust in him against sense , to give him glory of truth in that hee hath said and done . he brings forth the grace of esteeming and desiring the knowledge of his love by deferring the sense of it . this day . who knowes what a day may bring forth ? conversion though an admirable worke , a supernaturall change , yet is it quickly done when god will put forth his power unto it . this day . as christ our saviour bare witnesse of the grace of zacheus , and the day in which hee received it , so wee are in a speciall sort , as wee can take notice to gods prayse , both of our grace and the time when it pleased god to come to us with salvation , or any speciall good . god appointed dayes of remembrance of his benefits three times in a yeare : which hee called his feasts , levit. . he is pleased to make some dayes memorable by so●e speciall worke in them : that they are singularly dayes that the lord hath made ; as in the creation god would have his workes distinctly set downe , upon such a day such things made that wee might more distinctly meditate them to his glory , gen. . so he would set certaine dayes to the delivering or conferring some speciall good upon his church , and keepe his day without fayling , and such a day was to bee remembred for ever , exod. , , . and , , . psal. , . the day in which god set david in his kingdome , and delivered his church , hee calls a day that the lord hath made , wherein they will rejoyce and bee glad . the scripture makes mention of evill dayes and good dayes , evill when the divell in a speciall sort is permitted & ordered to tempt gods servants , either with inward or outward darting at them to wound them , if hee can to kill them flesh and soule . daungerous and fearefull to the weake servant of god , but hee armed with the whole armour of god , and resisting in the lords might , standing with victory , it is a day to bee remembred , as that father confesseth there was opportunitie , there wanted temptation ; there was temptation , there wanted opportunitie ; there was both opportunitie and temptation , and the lord delivered mee . such dayes are to bee remembred to gods prayse . there be dayes set by the enemies of gods church , sometime to destroy and root it out that their names be no more in remembrance the lord discovers their lot and their plot , and turnes all upon their owne head that the net hath catcht themselves , they fall into the pit they digged , the wicked is snared in the worke of his owne hands , the followeth higgaion , selah . a double noting , psal , . as greately to bee meditated . as in that particular betweene haman the iewes adversarie , and m●rdechai and the people , the day determined for their destroying utterly , was turned unto a day of their deliverance , and destruction of their adversaries by that god who turnes kings hearts which way he will , as men turne the course of rivers and streames , ester . . it may warrant and incourage unto the keeping of some dayes in a speciall thankefullnesse to the lord for some speciall benefits received thereon . as herod kept his birth day without blame but by the abuse : they kept the feast of the dedication of the temple , at which our saviour was , as it seemes , iohn , , . with approbation . the sabboth wee keepe , seemeth therefore to bee chaunged from that seventh which was for remembrance of finishing gods worke increation , to our seventh in remembrance of restoring of all things by iesus christ , and is therefore called the lords day , revel . . not onely as author of our keeping that day , but referred to the remembrance of his worke . mordecai by decree established the keeping of the memorie of the iewes deliverance every yeare two set dayes together , the , and . of the moneth adar , 〈…〉 ster , , . if dayes of deliverance and birth and benefits , specially concerning our temporall , life bee so warrantably observed and remembred , then dayes of our spirituall & eternal deliverāce & new birth unto a life that lasts for ever , much more . alwayes ought wee to be thankefull , but specially remembring the day in which salvation came to us ; if men and women keepe their wedding day yearely , why not the day of their espousing to christ ? the apostle reproves such observation of dayes as in themselves more holy or by institution under the law , than other dayes : and so to observe dayes either by the churches precept , or by voluntary taking up to observe , is reproveable : for though in respect of institution and use the saboth is more holy than other dayes , yet not in the nature of the day , for then it could not have beene chaunged . as the water in baptisme by institution and use is holyer than other water , so the bread and wine in the sacrament , but not by any inherent holinesse . . he condemnes the keeping of such daies above other as worship of god , of necessitie in conscience , as if the not keeping bound to sinne . when none but god can give such lawes as the breach of them blots the conscience : where is no law is no trasgression , where the church and governers appoint , or men take them up to observe , they bind but as historicall helps , and are free without scandal & contempt . . hee finds fault with the keeping of them as against faith , shaddowes of christ and his benefits for which they were instituted , coloss. , . christ being come as the body of those shadowes , the shadowes must cease : but to keepe dayes in memory of benefits past , and to stirre up to duties thereby for time to come , is not against religion . it reproves such as forget both benefits and dayes wherein the lord wrought them for them . psal. , ; they remembred not his hand nor the day wherein hee delivered them from the enemy : wee are so apt to forget benefits that wee had neede use al lawfull helps to put us in mind of them : consider the charge , deut. , . : and david charging his memory , psal. , . is salvation come : the day of calling and salvation is one , the same day that a man is called hee is saved . cor. , : behold , this is the accepted time , behold this is the day of salvation : the day of acceptation in christ is the day of salvation to him that is so accepted . adoption comprehends all our blessing , even the glory of the life to come . rom. , we wait for the adoption ; the redemption of our bodyes . but in our calling , receiving christ we receive this dignitie of adoption , iohn , . calling is the revealing of gods grace and his will to save us by christ iesus in our minds and heart , so as we consent to god calling , and follow after him for that life in his sonne and cleave to him for it . comming to christ and receiving of christ are coupled together , and the contrary not comming , not having life , but abiding in death , iohn , . iohn , . calling is gods worke , inabling a man to performe the condition of the covenant , which is to beleeve in christ , and so makes partaker of christ that hee is of his body , partaker of the promise & an inheriter also , ephes. , . hee that beleeveth hath everlasting life , is passed from death to life , iohn , . calling effectuall is the first revelation of predestination to life , accompanied with justification , and glorification , rom. , . iustification is unto life , rom. , . regeneration is glorification or salvation begunne . titus , , . he saved us and called us , tim. , . hee saved us calling us ; wee are called to his kingdome and glory , thess. , . to obtaine salvation or the glory of our lord iesus christ , thess. , , . to high things , phil. . the calling is therefore called heavenly heb. , . not onely as from heaven , but unto heaven . come up hither , and then they ascend in the sight of others , revel . . wee are called in hope of heaven , coloss. , , . and by hope we are saved , rom. , . if calling and saving in respect of beginning and certaine accomplishment , bee contemporarie , then bee exhorted to make your calling sure , that you may be sure of your salvation with it , ▪ pet , . try your selves by these signes . . an eccho like answering to the lord revealing his grace and will to save you by christ , psal. , , . hos. . ult . zach , , . esay , . god speakes first in the heart ; then the heart answers againe to the lord , and a man is readie to underwrite to the lord ; if hee say thou art mine , i have given my sonne for thee as proofe of it : the heart will say , i am thine , with admiration of thy love receive i thy sonne given to mee . this will further by strife against unbeleefe , and the love of god , and a carefull applying of our soules as given to god to doe his wil , appeare , though wee yet feele not our faith . vnbeleefe and other sinnes have no quiet setling , no dominion over us ; wee labour to cast them out , and linger after the lord , as having our hearts toucht by him , to receive him as our king to save us , as they followed saul whose hearts the lord had toucht , sam. , . as elisha at plough , after eliah had cast his mantle upon him , as a signe of gods calling him to be a prophet , could not but follow , and durst not so much as goe home without his leave . . a standing up from the world , unto new workes whereunto . god called us , wee forsake the worlds fashion and manner of life , wee can bee no longer of one mind and heart with them . be they heretickes , civill men without religion or professing religion without power ; god in calling selects us from the world , we cannot count them our deare companions , our hearts and wayes do so disagree , that we are abomination or matter of pittie one to another . we are as , first fruits to god. . a spirit sitting us for that unto which wee bee called , by which wee savour things of the spirit , aspire to heavenly righteousnesse , not satisfyed with measure but to bee filled with the fullnes of god , & following apprehend that for which wee are apprehended , wee meditate now high things , a crowne , a kingdome , heavenly inheritance ; lower things are too meane to hold us to them . bee thankefull you that know your calling , tim. . i thanke him . the promise is to them that the lord calls , bee they neere or farre off ; act. , . that when you heare the promises , you ought to prayse the lord , that made you true heires of them , that you may say salvation belongs to me for the promise belongs to mee in that i am called . prayse god for the fellowship with christ iesus his sonne to that hee hath called you , cor. . . this calling is a speciall character of gods love , the first speciall evidence of it . worldlings falsly conclude speciall love from common blessings , against which solomon opposeth , eccles. , . and our saviour , math. , . and the rhemists note is good there , that outward prosperitie is certaine either of a better man or better religion ; but effectuall calling is an infallible evidence of gods love from election to salvation . bee studiously thankfull for this which the apostle puts the romans in mind , that among the gentiles to whom hee was an apostle , they also were the called of iesus christ , though by nature gentiles , sinners vile , yet by calling highly advanced to the dignitie of gods children . worke out your salvation , follow till ye apprehend it , bee diligent in adding graces , follow hard towards the marke for the price of the high calling of god in christ iesus , phil. , . tim. , . nothing can give us more courage to strive to eternall life , to fight for it , than this that we know god hath called us to obtaine it , for wee gather from thence that our labour shall not bee in vaine , but god will bee with us and prosper us , reach us his hand . to this house . gods mercie is such , that calling the master of the family , the household have salvation come neere to them . luke , , . into what house soever ye come , say peace to this house ; if the sonne of peace bee there , your peace shall rest on him . the sonne of peace one that favours the gospell of peace , or is worthy of the prosperitie wished to the house ; as math. , . inquire who is worthy in it , and there abide : not y t there is inherent dignitie in any man living , but the elect in christ are counted worthy . thus gets hee the blessing into his house not onely for himselfe but to his ; thus many times god joynes the household in faith with the householder , iohn , . act. , , and , , , . acts , . the apostle paul speakes of baptising not onely some particulers as crispus and gaius , but the household of stephanas , cor. . . . he saluteth philemon and the church in his house , philem. verse , . so aquila and priscilla with the church in their house , rom. , , . and sends salutations from them to the corinthians , cor. , . aquila and priscilla with the church that is in their house salute you greatly in the lord ; the church understand their household whether godly children , servants , kinsfolks , which living together in one house do together worship the lord , and privately exercise all offices of pietie , that it may well bee called a private church . god blesseth the indevours of the master of the family , that they submit at last to outward duties , as abraham found all his males subject to gods commandement that day in which god commaunded it . it may bee , they are not alwayes internally and from their hearts obedient . c●in was for outward sacrifice subject and conformed as abel was : so cham , for forme of religion as shem and iap●et . it seemes neither lot in sodom , nor noc had their servants in obedience to god , because noc had none in the arke , nor lot brought any out of sodom , yet it is like they had servants , at least , genes . . the husband may beleeve and the wife remaine an infidell , the wife may beleeve and the husband continue in insidelitie , yet there is hope which must move indevour to winne the contrary minded , cor. , . pet. , . let us exhort men to strive to place themselves in families , where the master is the sonne of peace : it may be better for body and soule , the household partaking in the blessing of peace with him . as they that live in a visible church , though yet they bee not sound at heart , yet for the time partake of diverse blessings for the faithfuls sake among whom they live . yet it is not safe to trust in being in such places for fellowship of persons , unlesse they bee in fellowship of faith ; two in a house shall be devided , yea two in a bed , one taken and another left . every man must live by his owne faith . it is daungerous to bee willingly under a wicked governer , or one of his house ; for as the creature is subject to vanitie for the sinne of man , rom. . and the creatures except the fishes perished in the flood with man that by his sinne abused them , gen. . so it is not safe being a wicked mans beast , exod. yet there may be christians in a family where the familie is not christs , paul salutes them of aristobulus , but not him as it seemes , as remainiug still in infidelitie : and they which are called in the household under an infidell husband or master , are not easily to forsake their place , but to honour their master in the superioritie in which gods providence hath placed him over them , tim. . there were saints in neroes house . . let beleeving governers of families set themselves with hope about the reducing of them that bee under thē to the lord , god does much for their sakes specially toward such as belong to gods election in his house , iohn , . the covenant of god includes his with him , cor. . in so much as he also is become the child of abraham . to be the child of abraham is to bee freely elected , rom. , . to walke in the steps of the faith of abraham , rom. , . to do the workes of abraham , iohn , . whereof is rightly collected the expectation of salvation , rom. . that salvation and being the child of abraham put one the other ; none but the child of abraham saved , none the child of abraham but is saved . the blessing that commeth upon men in christ is called the blessing of abraham , gal. , . the promise is made to abraham and his seed , gal. , . he saith not seeds , as speaking of many , but seed , as speaking of one which is christ. the blessing of abraham is righteousnesse , & everlasting life , which proceeds of the redemption by christ from the curse of the law , he being made a curse for us . so as now malediction , sinne , hell , have no authoritie over us ; christ redeemed us and for us bare the curse due to all our sinnes . christ is the storehouse of the blessing of abraham , the promise of which blessing was made to abraham and his seed , that is christ● heavenly blessednesse in the blessed seed . and all both iewes and gentiles by faith implanted into him and becomming one with him , are the seed , gal. , , and heires of all the promised blessings . abraham is called the father of all that beleeve , either iewes or gentiles , rom. , , . faith was imputed to him when hee was uncircumcised for righteousnesse , and after hee was justified hee received the signe of circumcision as the seale of the righteousnesse of the faith which hee had when hee was uncircumcised , that hee should bee the father of all them that beleeve , not being circumcised , that righteousnesse might bee imputed to them also : and the father of the circumcision , not unto them onely which are of the circumcision , but unto them also that walke in the stepps of the faith , of our father ▪ abraham , which hee had when hee was uncircumcised , verse , . all the seed have the promise assured according to grace , not onely the iewes that are of the law , but the gentiles that are of the faith of abraham the father of us all , according to the oracle , a father of many nations have i madethee . he is the father of all the faithfull , not effectually to beget them and to worke their faith and conversion , so god onely is their father begetting them by his spirit . but analogically and by proportion , that as fathers doe transmit to their naturall children inheritance , and other rights of theirs ; so hee for the grace of the covenant given to him , should as a father transmit to the beleevers the righteousnesse and blessednesse promised and given to him . that which is proper to christ is spoken of him . in him shall all the nations of the earth bee blessed gen. , . in thy seed ( that is , christ , as paul interprets ) shall all the nations of the earth bee blessed ; gen. , . so he is called the heire of the world , rom. , . act. : of canaan a type of heaven , and as the best part of the earth , as a type of the whole world to bee possessed of abraham and his seed , specially the head of that seede christ. this inheritance of heaven and earth he receiveth from god through the righteousnesse of faith , and transmitts it to all his children in all the nations of the earth , that is , such as beleeve unto righteousnesse , and so are adopted children and heires of heaven and earth , psal. , . cor. , . so in death the faithfull were gathered into the bosome of abraham their father , and sitte with him in the kingdome of heaven the church gathered out of the universall , as his children for number , like the starres of heaven . in this is set forth the dignitie and felicitie of abraham , in his paternitie , that all the nations of the world beleeving should bee his children : whereby appeares that all have not equall honour and felicitie , that have saith equally precious . abraham and all the faithfull are equally just by imputation of the righteousnesse of christ unto them . but they are not in this honour with him to have the place of paternitie to all the faithfull . the pope usurpes , in calling himselfe the head of all the faithfull : it was never given him of god , it is his miserie that so many flatter him in his unjust usurpation . it implyeth that there is but one faith and way of salvation under the law and gospell , heb. , . acts , . heb. , , and . by faith they obteined testimonie y t they were righteous : and stand as so many witnesses , that onely by beleving in christ , resting the soule wholy on his obedience for our whole felicitie , is the way to life from that promise , the seede of the woman shall breake the serpents head . by what faith abraham was saved , his seed are saved . there is one saith both for that which is beleeved , common faith once given to saints , titus , . iude. v. . and in respect of that kind of faith by which wee doe beleeve , though for number there bee so many faiths as there bee beleevers , yet for kind abrahams faith and all that have savingly beleived , is one and the same for ever ; not in degree , his measure was strength in faith , most beleevers now are weake in faith . papists are to prove their right in claiming to be children of abraham , seing they have not nor teach ( twice damnable teaching , contrary to the faith of abraham ) applying christ the blessed seed to himselfe , laughing in joy of his felicitie , of which his sonne was called isaack ; and christ in whom hee beleeved , testifyeth that hee saw his day with rejoycing , though a farre off , yet with gladnesse , in respect of his owne salvation in him . to that purpose christ urgeth his example to the iewes that would not beleeve their owne salvation in him : you will not come to mee that you might have life , iohn . they make two other claimes to heaven , merit of person , in children , or such as newly converted are taken away by death , that working is prevented ; and merit of workes , both concurring augments ( they say ) glory , and the latter confirmes the former that it is not lost : a straunge voyce not heard of gods people , that will not go after a straunger because they know not his voyce . they blaspheame imputed righteousnesse . it followes , that to have comfortable assurance of salvation , we must prove our s●lves children of abraham ; that proved the other is sure : that is , . by being of faith , to rest on christs merit inherent in his owne person , without any worke done out of grace , or in grace , of ours , trusted in as any part of cause to salvation . as god preached the gospell to abraham and hee beleeved , gal. , , , . rom. , , , . to be borne by vertue of the promise as isaack , gal. . rom. . by being in christ by faith , gal. , . if yee be christs , then are ye abrahams seed and heires by promise . which is to bee knowne by having the spirit of christ in us , to doe the workes of abraham , iohn . . michah , . iames , . by the illumination of the spirit , annointing and healing our minds to discerne difference of things true or false good or evill , iohn , , . to preserve us from evill wayes and evill men , prov. . , by regeneration in giving and increasing the godly nature . . by governing or leading , rom. , . by consolation , iohn . the comforter . by confirmation , giving a constancie in the worke of righteousnesse , to worke righteousnesse at all times , ps. . verse . the sonne of man is come , to seeke and save that which was lost . this is a defence of the action of christ in his going in to zacheus : hee came for lost sinners , zaccheus and his household are such . ergo he offends not , he doth nothing against his office in going in to him . though wee may not for a passive scandall , ( which is , . by ignorance of some , . by malice in others ) forbeare the duties enjoyned us by the lord , as appeareth , math. : yet as occasion is , wee are to give a reason of our doing , in generall for holding and professing truth contrary to the worlds opinion ; as why wee are not as the pagans , as the iewes , as the papists , as prophane men in the number of them that are in profession of true religion . pet. , , bee readie to give a reason of the hope that is in you . our saviour submitts himselfe to this order , mat. , , . why eates your master with publicans and s●ners ? his defence is , it is the calling of phisitians , to be with the sicke that have neede of him . . mercie is preferred to sacrifice . . i am come to call sinners to repentance , verse . so luke , by three parables hee justifieth his mercie to sinners , by their diligence that seeke things lost which they would recover , and that graduallie , . the woman her groat lost out of ten , the sheepeheard his sheepe out of an hundred : the father and the fathers joyfull receiving of a dead and lost sonne . his answere and defence of the womans fact that so shed precious ointment upon him , which might have beene ▪ usefull to the poore , and on him seemed to be waste : . she hath wrought a good worke upon me . . the poore yee shall have alwayes with you , mee ye shall not have alwayes . . she did it to burie me . of his and his disciples not fasting , hee gives answer to them that take exception . . the state suits not to the exercise , it is a time of rejoycing as in a mariage feast . . the exercise is such as exceeds their strength . as old garments cannot abide the strength of new cloth sowed to them , as old bottels cannot hold out to the strength of new wine , it falls out to the worse , matthew . . . of his admitting of mary to touch him in that manner as she did , seeing she had the account of a notorious sinners , . she loved much , her many sinnes were forgiven ; she shewed more devotion than hee that found fault with her , luke . our dutie is not onely to please god manifesting our selves to him , but to manifest our selves to the consciences of men , cor. , . . the just defence either giveth satisfaction to them that are offended of ignorance and weakenesse by a preposterous zeale , as peters defence of his going to cornelius , act. , . or shames the malicious adversaries , luke , . and getts glory to god , marke , , , . for reproofe of such as standing upon their owne judgement , or their owne greatnesse , are so carelesse in hearing that men are offended at their doings , as that they contemne them and respect not their satisfaction ; if either of these might have dispensed in this case , christ above all might have stood upon them . he that calls himselfe , and is called by flatterrers christs vicar , is neither like christ or peter . hee is of another spirit . if hee draw thousands to hell no man must say what doost thou . hee must be judge of all , and judged of none . yet they grant now that hee may bee reproved by inferiours , so it bee with reverence , and in modestie . bellarmine de conciliorum authorit , lib , , c , . licet ●nim eum servata reverentia admonere & modestè corripere . so the rhemists annot . on galat. , . the inferior though not of office and iurisdiction , yet by the law of brotherly love , and fraternall correption , may reprehend his superior : if it be a good priest , or any vertuous person , hee may admonish the pope of his faults , and he ought to take it in good part when it comes of zeale and love , as from cyprian , hierome , augustine , barnard : but if it be from wickleife , luther , calvin , beza , that do it of malice ; hee is not to bee reprehended , but take their raylings patiently : but our saviour reprehended as malicious adversaries , as the pharirises were , yet giveth a reason of his fact which they reprehended . it is one thing of which iob protesteth his integrity , that hee did not contemne the judgement of his servant nor of his maide when they did contend with him , i●● , . because fellow creatures , and to be judged impartiall , if inferiours may reprove their superiours with some preface of honour , with submission & acknowledgement of their place & dignitie above thē , otherwise shutting up their mouthes , if respect of gods honour & their brethrens edification did not constraine them : it may bee well yeilded to an inferiour to satisfye in a matter at which hee is offended , specially if the offence be of ignorance and infirmitie . for the sonne of man is come to seeke and save &c. our saviour defending his going in to the house of zacheus , by the end of his comming into the world , of his calling to the mediatorship betweene god and man : it may teach us that our calling , binding us to the things we do , justifies our actions done by that obligation , and may answere for us against them that accuse us . thus moses accused for taking too much upon him , abusing the people , making himselfe lord and ruler over them , hee cleares himselfe by the lords testimony of calling him and a●ron to be aboue the congregation of the lord , numb . . esay calling for diligent attention to his prophecie of the deliverance of the israelites from the captivitie of babilon , and of the evill that should come upon the caldeans , such none of their diviners nor gods could foretell : and the man that god had loved , so as to choose him to the kingdom for this worke , hee justifieth his requiring of such attention , because hee speakes not of himselfe , but the lord and his spirit sent him , isay , . god sent him , and inspired him by his spirit to speake such things so as they might rest in them . ieremie quarrelled about his prophecie against ier●salem and the temple : and threatened with death for it by the priests , and the prophets , giveth this for his defence , the lord hath sent mee to prophecie against this house and against this cittie , all the things they had heard , ier. , , . vpon which by the meanes of ahikam , hee was not put to death . though the contention was great by reason of the malice of the priests and false prophets , yet that godly man sloutly maintained the cause of god and forsooke it not till hee had delivered him : it is said therefore that the hand of ahikam , that is , his great helpe was with ieremie that they should not give him into the hands of the people to put him to death , v. . amos complained of to the king for speaking words that the land could not beare , and flatteringly perswaded to goe to iudah and prophecie , but not at bethel because the kings chappell and the court was there , answers for himselfe , that the lord sent him to prophecie to his people israel , when hee was no prophet nor prophets sonne , but an heardman and a gatherer of wild figges : and therefore addeth a speciall prophecie against amaziah that opposed him . . concerning his wife , to bee a whore in the citie . . his sonnes and daughters to dye by the sword . . his lands to be devided by line . . and himselfe to dye in a polluted land , amos , , . paul cryed out on for his profession and defence of christian religion , justifieth and defendeth his cause by declaring gods extraordinary calling of him to the faith , when he went earnestly on in a cleane contrary way , act , , . &c , act. . , . &c. all men should rest in gods authoritie , hee giveth and appointeth us our callings , and commandeth us to walke in them ; hee giveth all the skill and abilitie that any man hath for his calling , cor. , . therefore when wee accommodate our actions to the rule of our calling , and with diligence performe the offices that by vertue thereof wee owe to any man ; any man that judgeth it meete to obey god , and walke with him , may easily excuse us , and satisfie themselves . it may admonish men to keepe themselves within the compasse and limits of their calling , either generall or personall and particular , rom. , , , . that it may bee said it appertaines unto us , luke , . man who made me a judg or a divider over you ? lest wee in curre blame of curiositie . iohn , , what is that to thee ? of busy bodies in other mens matters , thess. , . tim , . pet. , . or into daunger out of which we hardly can tel how to deliver our selves , prov. , . if wee walke in our calling and trouble befall us , yet our conscience will comfort us . but if medling out of our calling wee meete with knockes , we have the blame laid upon us even by our consciences , and by men of common light . wee have no assurance to bee in safetie . sam. , , vzzah was smitten of god in such a case even with death , and many of beth●hemesh , even . and . because they looked into the arke , sam. , . which was not lawfull but for a●ron and his sonnes , who must appoint others what to doe , numb . , . . vzziah smote hee with leprosie for medling with the priests office , chron. , , . it perteineth not to thee vzziah to burne incense &c. thou shalt have no honour of the lord god. while he was wroth with the priests , the leprosie rose in his forehead , and hee remained a leper , and dwelt in his house apart unto the day of his death . the sonnes of sceva who tooke upon them to adjure evill spirits by naming over them that had them the name of the lord iesus , were forced to flee away naked & wounded , with this rebuke from the evill spirit by the man : iesus i acknowledge , and paul i know , but who are you . the man was carried by the divell in him ( by gods permission ) to use such strength , as seaven young men were overcome to their great shame & hurt ; and it fell out to much advantage of the gospell as appeares in the chapter . the sonne of man. . why so called ? dverse judge diversly . some , that hee would bee so called that he might shew that hee was that messiah which the prophets foretold should take the nature of man , whom daniel called the sonne of man , dan. , . theodoret in dan. . others that it is as if hee called himselfe the sonne of adam , as drawing his kinde from adam by the virgin , not having any man to his father , nazianzen . others to declare the great benefit of his incarnation for us . aug de consens . euang. l. . c. . commendans nobis quid misericorditer dignatus sit esse pro nobis . or because hee was also the sonne of god , hee would hereby distinguish the natures one from another . others , to signifie that hee was indeed as hee shewed conversing among men verie man , . why ezechiel onely ( in particular ) in the old , and christ in the new testament bee so called . come . what. the comming is thus , sent of the fathers love to be the mediatour , to reconcile god and man , he tooke mans nature into unitie of person of the sonne of god , to performe the office of the mediatour to bring man againe to god. to seeke . this is the first end of christs comming to seeke that which is lost , ezech. , , , . hee justifieth his compassion and humanitie to publicans and sinners by the practise of men , that having an hundred sheepe , leave all to seeke one that is lost , wandered from the flocke ; and a woman seeking one g●oat , with diligence , though she have nine left : and the joy of a father , at the returne and finding of his lost sonne luke . this seeking for lost soules , is truly noted in christs going about all their cities and townes , preaching and teaching the gospell of the kingdome , math. , . in taking opportunities as they fell out , to informe men in the truth , not contemning the vilest , as the woman of samaria that lived a whore , with one that was not her husband his disciples marveiled at it , whether at his humilitie therein as some thinke , or by reason of the basenesse of the woman which was blameable , considering themselves from what and whereunto his favour had taken and exalted them : but by occasion hee makes his end knowne . that is , out of great desire , and great sweetnesse and delight , to take all opportunities of conversion of men , and that by two similitudes , one by their desiring him to take meat , to which he answers , he hath meate alreadie that they knew not of , and declares what he meant : they not understanding , inquire about some bringing him meat , stil minding meat for his body w c they saw to bee needefull for strength to goe on with his worke ; hee declares , it is the opportunitie present of doing his fathers will. and the sauce to that meat is gathering of the scattered children of god. hee waited for the issue of his conference with the woman , in her bringing of the samaritans , which was , they beleeved , in a double degree , by her report , to teachabl●es , by their hearing him , to setlednesse . the other similitude is from harvest , that ( something obscured by some interpreters ) yet tends to the same thing . some as if it were proverbially , ( you ) that is , it is usually said ) there are foure monthes to the harvest , as if haste needed not : otherwise why doth our lord say , you say , yet foure monthes to the harvest ; here present occasion requires diligence , the regions are white unto the harvest , yet that seemes more to bee his meaning , as harvest admits not stay , but when it is ripe put in the sickle , in another sense , but agreeing , about ripenesse , and then putting in the sickle . he is said to see men before hee call them , as hee saw matthew , at the receit of custome , math. , . nathaniel under the figtree before philip spake a word to him of christ , iohn . . his seeing in this kind is not occasionall , but of purpose , seeking the particulars of the election . you have not chosen me : but i have chosen you , &c. iohn . he seekes the elect , by the scriptures , by his ministers , by internall motion , either of an●gels or immediate of the spirit , by benefits , long suffering , by rebuke . by corrections : so he sought manasseh . so the prodigall is noted to bee brought home . thus iob , he openeth the eare by corrections , thus he seekes men unto conversion , the cōverted to repentance . because he is sent to this ; that nothing given him should be lost . to admonish us of our naturall state , to take true notice of it . wee though extremely miserable , were not carried with any care of our owne freedome , wee sought not god , psal. , . wee went astray every one , after his owne way , esay , . we have turned every one to his owne way : of this more , in that , hee came to the lost . wee sought not christ till hee lookt after us to recover us from our state of losse , esay , . we thought not of returning to god so much as by dreame . wee are therefore to give all the prayse of our illumination to see our miserie and remedy of it ; and of the inclination of our wills to desire to bee healed , unto the lord preventing us with his grace . we were as the clay in the potters hands , and could do nothing , no not will any thing ▪ about our forming and fashioning ; no more in our regeneration than in our creation . our hearts naturally are stony , having no aptnesse to be formed , rebellious , hard , till god chaunge them and make the stone flesh : that we have now inclination to heavenly things , things spiritual , it is a supernaturall change in the will , that inclined us only to things of the flesh . inclination to things of the spirit , is the worke of gods grace : who sought us and changed us into new creatures , as if a stone or lead should have an inclination to fly upward . wee were dead , therefore could no more seeke our owne quickning than a dead body can seeke restitution to life . this is in a sort confessed of the learned papists : that a man without the worke of gods spirit , cannot do or will any thing in these things that belong to pietie and saluation , not any way by the strength of nature prepare himselfe to receive grace . therefore when a man hath a will to beleeve , to be converted , to bee healed in soule , to bee free from rebellious motions that come from the carnall part , to serue god without let , without contrary ▪ lusts from the will of the flesh , it is a plaine signe of gods grace in him : we do indeed feele our disposition and desire to beleeve and bee converted before wee know that wee be converted . yet the will is healed in order of nature before it desire freedome from spirituall bondage . it is the comfort of a regenerate man that hee would doe good , rom. . some naturall or morrall good a man without grace may will , but not spirituall to bee agreeable to the spirituallnesse of the law. though a man cannot follow the guidance of the spirit without feeling and hindrance of the flesh , yet there bee a lusting of the spirit against the desires of the flesh , hindring the fulfilling of them , the man is in grace . luther when hee was a monke , vexed with these thoughts , this or that sinne thou hast committed ; thou art infected with envie , impatience , and such other sinnes ; all thy good workes are unprofitable ; confesseth if hee had understood that place of saint paul , the flesh lusteth against the spirit , &c. hee should have sayd as he did after hee received light . martino , thou shalt not utterly ▪ bee without sinne , for thou hast flesh , thou shalt therefore feele the battle . despaire not , but resist strongly , fulfill not the lust of the flesh , and thus doing thou art not under the law. it is the note of gods children , that they seeke the lord , and feeling such indevoure in themselves , they may , they must rejoyce , psal. , . let the heart of them that seeke the lord rejoyce . the papists betweene those workes which wee do by naturall strength , and those that wee do by grace infused and inherent in us , teach a third kind of workes which neither come from any power of ours meerely , nor yet from any supernaturall grace in us inherent , but by externall aide of the spirit by which they seeke their justification . they put erroniously faith and love actually to goe before justification , which are together with it for time , and love is from gods love , made knowne in some sort to us . if god should lift us up to love him before hee justifie us , hee should by making us love him , prepare us to be loved of him ; whereas iohn saith not that wee loved him , but that hee loved us first . wee do long after rather than feele our justification , desire but scarce perceive , unto rest of soule , grace to dwell in us manifestly . sometime wee are in feare , sometime beleeve and hope , and are in repentant sorrow , by which wee are led to the more manifest perceiving of that which is wrought in us , and to a further measure of peace which we do desire , lam. , . though the will carried up to godward , imbracing him , and drawing to him as unto the chiefe good , his favour , his countenance above all earthly things : vniting a mans selfe to him by a fervent act of his will , his will beginning to bee made one with gods will , resolved and desiring to do it without partialitie or reservation : be a true note of a gracious estate . yet there is a conviction of judgement , by which a man seeth what is meete for him to doe , as to arise out of his sinne , and with force of his conscience hee purposeth ; it may bee voweth against some particulars ; but his will is not renewed , and so hee hath no spirituall inclination to the good he seeth ; or aversion from the sinne he is convinced of ; it is therefore but temporarie , it fadeth away like the morning dew . it may move us likewise to ascribe our rising from our falls to his seeking of us , who otherwise do so dote upon the temptation as that wee have no minde to seeke god to pull us out . spiritus gratiae in eo qui recepit semper est in eo qui recepit , sed non perpetno operans , cant. . which may appeare in david , in solomon , in peter who repented not till christ looked backe upon him , and it was not without some inward worke in his heart . vt quis possit a peccato resurgere , requiritur gratia excitans quae non semper adest , gratiam excitantem non semper haberi experientia ipsa testatur . bell. de gratia & lib. arbitr . l. , c. . sometime there is a will of rising out of falls but not power , as psal. , . i have gone astray like a lost sheepe , o seeke thy servant , for i do not not forget thy word . ambros : quaere me , quid ego te requiro , quaere me , inveni me , suscipe me , por●a me , po●es invenire quae 〈◊〉 requiris : dignare suscipere , quae invereris : impone humeris quae susceperis : non est tibi pium onus fastidio , non tibi oneri est vectum justitia , veni ergo domine , quia etsi erravi , tamen mandata tua non sum oblitus , spem medicinae reservo , &c. admonet nos deus facere quod possimus & petere quod non possumus . aug. de natura & gratia . quando homo non potest si vult , propter voluntatem impossibilitas non imputatur : si autem non vult propter impossibilitatem , voluntas non excusatur . to stirre up to seeke him with hope , now found of christ , who sought them when they asked not after him . if hee sought us when we neither knew him nor sought him : as iohn , if thou hadst knowne &c. now wee seeke him , wee may bee bold , we shall not seeke him in vaine , he is good to the soule that seekes him , lam. , . i haue not said in vaine to the house of iacob , secke ye me . ye shall seeke me and find me , because ye shall seeke me with all your hearts , ier. , , . if when we were enemies , christ reconciled us to god , much more being reconciled shall hee save us from wrath . he giveth by his spirit to us to seeke by requests of god such things as wee need , for which same hee in heaven makes intercession for us . to stirre up our love and care in seekeing men that are lost or fallen , in common dutie of charitie , or speciall charge and office . the first implied in that speech , cant. , , , . the church of the iewes speakes to christ for the gentiles yet uncalled , who destitute of the word and ministery , not having th● true doctrine whereby to nourish others , as a virgin that hath no brests , not yet mariageable , so unfit yet to receive christ , desiring that they may be brought to the acknowledgement of christ , askes what shall bee done for them in that day of their calling to him , when there shall bee treatie of their mariage to him . the church joynes her selfe to christ in this care of doing something for the calling of the gentiles , because though the power be his , and he be the author of all heavenly blessings , yet hee useth the faithfull in this worke as his instruments . the answere of christ implieth his good liking of that care for the gentiles calling according to the prophecies : if she be a wall , if she be constant and continue firme in expectation of her promises and the profession of that truth which shall bee revealed , wee will build upon her a silver pallace , wee will build upon him a silver pallace , beautifie and strengthen her with further grace , make her a costly pallace fit to entertaine my spirit ; and if shee be a dore , we will keepe her in with boordes of cedar : if she give free passage and good entrance to my word and grace , wee will make her sure and safe from corruption , and reserve her to immortalitie . christ joynes the church still with him in this as an instrument voluntary . ezech . returne and cause one another to returne . hos. . come let us returne to the lord. zach. , . they that dwell in one cittie shall goo to another , saying , vp , let us goe and pray before the lord of hosts and seeke him , i will go also : like that esay , , . come , & let us goe up to the mountaine of the lord , &c. ioshua , . if the land of your possession be uncleane , come over unto the land of the possession of the lord , where the lords tabernacle dwelleth , and take possession among us , but rebell not against the lord , &c. this is the nature of faith to breed love to god and those that belong to him , even such as they never saw , that were long before them and shall be long after them . this love brings forth desire and endevour to procure their salvation . wee pray , thy kingdome come , our indevour must proue the truth of our desire . the successe may provoke to the duty , psal. . i will teach thy wayes to the wicked , and sinners shall be converted to thee : a man shall have joy of the answere of his lippes , prov. , . it is to such a fruit as a righteous man hath not a greater . prou. , . let him know it , hee saveth a soule from death , and covereth a multitude of sinnes . iam. . seeke them then by prayer , stand before god and speake good for them ; wee love little , if wee will not speake a good word for a man. the feareful condition of the world is noted , in that , christ loved them not so much as to pray for their salvation , iohn . thus paul sought israel of god : christ those that crucified him of ignorance . . by teaching and admonishing them of the error of their way , ezra , . . by doing good unto them and conversing honestly and with winning behaviour before them . waiting for god to succeede all . if we must do thus of charitie , whē we also have charge to do so , publike or private , how should wee not apply our selves to seeke mens soules wherewith wee are charged ? how shall wee free our selves from guiltinesse of their blood that perish without our indevour to save them ? when a man hath done that which appertained to him , and they will not returne but dye , hee hath delivered his owne soule . how woefull is their case that seeke not to recover the fallen , but draw them into sinne ? and to save . consider wee the action to save , . the propertie hee hath in it , hee came to it as appointed of his father ; the state of the persons to whom he performes this , lost . to save : hee was appointed , esay , , he is called the salvation of god ; mine eyes have seene thy salvation ; luke . hee hath his name iesus of that : hee shall save his people from their sinnes ; he saith of himselfe that hee came to save mens lives , not to destroy them , luke , . not to condemne the world , but to save the world , iohn . hee came to save sinners , tim. , . god hath lift him up to bee a prince and a saviour , act. , . q. how doth he save us ? a. by his merit and spirit ; merit of his life , and of his death , fulfilling the law for us , expiating all our sinnes by the sacrifice of himselfe , making intercession for us . not onely was hee without sinne , as iohn , . . cor. , . pet. , , . heb. , . that hee needed not to offer as the high priests under the law for his owne sinnes , heb. , . neither did he fulfill the law perfectly , onely for himselfe , and so is called that holy thing in respect of nature , sanctified from the conception , luke . the holy child , act. , . holy one , act. , . and the just , , . but hee fulfilled the law for us : as many as hee came to save , rom. ; , . rom. , . as adams disobedience , is imputed to all his progenie , so the obedience of christ is to all that are in him as their roote . rom. , . as by one mans disobedience many were made sinners : so by the obedience of one , many are made righteous . we may be said in a sort to be justified by the righteousnesse of the law , but inherent in christ , imputed to us . iustification by faith imports two things , the not imputing of sinne , imputation of righteousnesse , which is called the righteousnesse of god , not onely by gods appointing it , or by his accepting it , but by his working of it in christ , his obedience being the perfect , full , entire obedience of his person , god and man , not onely of his nature humane to bee a holy and a just m●n , whence it commeth to bee meritorious . the apostle teaching that wee are justified by faith , saith that in so teaching he establisheth the law. even by that doctrin because the righteousnesse which it requires for matter , is performed by christ , and offered to god as our righteousnesse , and imputed of god to us : it requiring unto life , do this , man by faith findes it in christ. if it be thought absurd that wee are justified and made righteous by legall righteousnesse , it may be answered , that legall and evangelicall righteousnesse do not differ in matter , but in the efficient and manner . the law required it of our owne performance , the gospell teaching it to bee sufficient that it is performed by christ for us , and apprehended of us by faith . daniel , . the benefits of christ are noted to be two . one in respect of sinne and evill : . in respect , of righteousnesse . the first in . degrees , . confirmation of the godly against defection , to finish the transgression . cohibendo defectionem illam , continebit & confirmabit bonos ne deficiant a deo. . to seale up , or to make an end of sinnes . to cover sinnes , so as god will not behold them . hee sees none in iacob , numb . . to make reconciliation for iniquitie , to give a full satisfaction , and to put away wrath . that god shall freely love us and graciously receiveus . . reprimitur regna●s peccatum , sordes , vestigia reliqua teguntur . quoad reatum prorsus auseruntur . the second benefit is the righteousnesse of gods people for ever : everlasting righteousnesse . ea loco ●peccati aboliti succedens , fide primum apprehenditur a nobis , ac deinde imputatur nobis a deo pro justitianostra . gal. , . christ is said to bee made under the law : legi autem factus est obnoxius , quia cum liber esset , sponte sua , in nostri gratiam , e●us jugum subijt , omnemque justitiam accuratissimè adimplevit . christus ergo filius dei , qui immunis iure suisset ab omni subjectione , legi fuit subiectus , cur ? nostro nomine , ut libertatē nobis acquireret ; quemadmodum enim qui liber erat , captivum se vadem constituendo , redimit : & induendo vincula , alteri exuit , ita christus , legi servandae obnoxius esse voluit , ut nobis immunitatem acquireret , alioqui frustra i●gum legis subijsset , nam sua certe causa non fecit : non ita exempti ut nullam amplius obedientiam debeamus , &c. although he bee lord of the law , and therefore the law hath no authoritie or power over him , for hee is the sonne of god ; but of his owne accord hee made himselfe subject to the law , and in perfect innocencie , suffered all tyrannie : hee did not onely live civilly under the law , but suffered the terrors , so as no man upon earth ever felt the like . primum magna legis sanctitas , quod nihil in ea mandatum cui deus ipse in carne manifestatus non velit esse conformis . deinde quamuis filius sit dominus sabbathi ( atque ita totius legis ) tamen ad perfectam & internam & exterternam obedientiam qualem lex requirebat , se obligat . and this may not seeme strange that hee which is lord of the law , should be subject to the law : for he must bee considered as our pledge and suretie , representing the persons of all the elect , and so is subject not by nature but by voluntarie abasement , by condition of will. that according to the tenour of the law wee might have right to life , do all these things and live . as christ was borne of a woman not for his owne sake , but ours , so was hee made under the law. as hee became a servant for our sake , so in that respect hee became under the law of a servant , and his subjection to the law was a part of his humiliation , phil. . hee yeilded himselfe also to those lawes that were prescribed to gods people by occasion of sinne , in conforming whereunto they professed themselves sinners . hee was circumcised , luke , . offered , v. . performed other ceremoniall observances , iohn , ● . was baptised , math. . received the sacrament of his owne body and blood ; and all that hee might fulfill all righteousnesse , math. , . by which wee are led into the next point , expiating all our sinnes . vnto which he did not onely take our nature and miserable infirmitie , and was content to abase himselfe in this life to indure sundry yeares , many indignities and contumelies , but with it hee tooke our sinnes upon him . not the punishment onely as a sacrifice for sinne , to give satisfaction , but became a sinner , not by nature or any act of his , who knew no sinne but by imputation , translating the sinnes of the elect from them to him , according to his fathers counsell , and his owne undertaking : he having no sinne of his owne hee could not as man be bound to these kinds of lawes prescribed to gods people by occasion of sinne , in conforming whereunto they professed themselves sinners ; which christ conforming himselfe unto , did professe himselfe also to bee , and the chiefe , though not by inherence ( hee was without sinne ) yet by gods laying the sinnes of the elect upon him , and his taking them upon himselfe , so as the guilt of them was upon him , and did bind to satisfaction , as a suretie that takes the debt upon him , that was not his before , is bound , as paul to philemon ▪ for the debt of onesimus . that he stood guiltie of our sinnes , appeares in the type , the scape goate , levit. , , . so in the prophecie , esay , . god hath laid upon him the inquities of us all , . he shall beare their iniquities ; , he bare the sinnes of many , cor. , . he made him to be sinne , &c. sinne here is to be understood of the sacrifice or punishment of sinne . not onely so , but christus quasi peccator occisus est ut peccatores justificarentur . amb. he suffered as a sinner that sinners might bee justified : hee tooke our sinnes in his body to the tree , that wee dying to sinne , might live to god , pet. , . . with our sinnes hee , tooke the full punishment due to them , to satisfie gods justice , and to reconcile god and man , that god might be just in forgivenesse of sinnes . he gave himselfe a ranson , a full price , answerable to all that punishment which our sinnes came unto . both in soule and body , tim. , . hee himselfe , gave himselfe whole , a full and equall price for us . hee is called a suretie of a better testament , heb. , . sureties are to deliver them for whom they become sureties , by payment of the whole debt , as it is required . if it bee goods , take his bed from under him , prov. . . philem. v. , . if it be libertie , the suretie becomes bondman for him whom hee freeth , gen. , . life for life , king. , , , . so christ becoming our suretie must give body for body , and soule for soule , in stead of our bodies and soules : hee suffered for sinnes , the just for the unjust , that which the unjust should have suffered . hee redeemed us , becomming a curse for us . christ saveth by his intercession ; we shall bee saved by his life in glory , rom. , . he is able to save perfectly , or unto the end , such as come unto god by him , seeing hee liveth ever to make intercession for them , heb. , . the life and kingdome , and glory of christ are destinated to this end as their scope , the salvation of the beleevers ; not onely by his kingly power but by execution of his preistly office in glory , making requests for us : thus the apostle comforts the elect of god , beleeving in christ , rom. , . . against feare of condemnation , yea of accusation , to secure them of salvation . and to lay the comfort downe in the best force of it , whereas the direct opposition is of accusation , and christs patronage or intercession ; of condemnation and gods justification : but hee makes a traiection , willing to fence gods children from the toppe to the bottome , and to arme them with such confidence as may chase away to the furthest , anxieties & feares . hee gathers more emphatically ( that they are not obnoxious to any accusation of guiltinesse that may hurt them before god ) by gods justifying of them : then by christs intercession , for the way to judgement is shut up aforehand , when the judge hath pronounced them just and guiltlesse , clearing them from all faults that any would lay to their charge . and so in the second opposition . it is not to bee feared that they should bee condemned for whom christ by his death hath satisfyed divine justice and expiated their sinnes , to prevent that judgement of god , and by his intercession not onely abolished death , but brings their sinnes to bee forgotten , so as never to come into account . how doth christ make intercession now for us , being in heavenly glory ? in his humiliation hee prayed for us , iohn , . for all which shall beleeve in him through the word of the apostles ; doth he so now ? being our high priest , it is his office still to pray for us , as it were by name , whereof the high priest under the law was a type , who going in to the most holy place , had by appointment , the names of the children of israel , in the names of the tribes ( under the heads were all contained : ) so answering to the type , christ is entred into the true holy place , into the very heavens , within the veile , heb. , , and , . not in his owne name onely , but in the name of every particular beleever . exod. , , hee shall beare the names of the children of israel before the lord upon his shoulders for a remembrance , that hee might remember them to godward : and for this there were two onix stones set and imbossed in gold , and in either stone sixe names graven , according to the names of the children of israel . he had also in his brest ▪ plate foure rowes of stones , three in every row with the names of the twelue tribes , to beare them upon his heart when hee goeth into the holy place . i doe not say i will pray for you . christs intercession , considered whether as vocall . the praying of christ in heaven may bee understood this presenting his humane nature assumed unto unitie of person with the sonne of god , unto his father for that end to save his . a body hast thou ordained me ; by the which will we are saved , by the offering of the body of christ. . setting his merit of obedience to the law , and crosse in the sight of god , for remembring him of them , whom hee hath reconciled . though god suffers not oblivion of those whom he hath justifyed , yet thus christ mediates for them still by presenting to god his sacrifice , his obedience for them , with the everlasting vigor and merit of it , iohn , . . as god declaring his will , as man desiring of god , that as his sacrifice is of a sweete savour , so they that beleeve in him may be such , by the merit of it in his acceptance he delightes in them , his love and pleasure is in them . . and as the incense and sweete perfume ascended and gave a sweete smell , so the workes and specially the prayers and prayses of the faithfull , through the odour of his sacrifice and the intercession of christ , are sweete to god. thy voice is sweete cant. . how much better is the savour of thine oyntments than all spices ? thy lipps droppe honie combes , and thy plants are as an orchard of pomegranets and sweete fruites , and with all the cheife spices in themselves they are not so sweet : but in christ who obtaines by his intecession pardon of the corrupt mixture , as the high priest , having on his forehead a plate of pure gold with this graven in it , holinesse to the lord , that hee might beare the iniquitie of the offerings which the children of israel should offer in all their holy offerings , to make them acceptable before the lord , exod. , . . . as christ saveth by his merit , so hee saveth by his spirit , and efficacie , application of his merit . it is required that unto the enjoying of benefits purchased by christ , we bee first partakers of and possessed of himselfe . here is the comfort of a soule that the testimonie of god is within it , so as it can truly say , my beloved is mine . we must bee in christ before hee bee to us that which hee is made of god , cor. , . hee is the saviour of his body , ephes. : as the woman is first possessed of the person of her husband , and thereby becometh partaker of his dignitie and riches . the promise of blessednesse is made to abrahams seed , not seedes : that is christ , gal. , . we must be parts of christ as the seed , before wee bee blessed v. . vnto this 〈…〉 ion with christ , there bee certaine joynts and bands , coloss. , . as the members of the body are tyed to the head . these bands by which the elect are tyed to christ , are the spirit and faith . children that cannot actually beleeve , are united to him as to their head by an unspeakeable way , by his spirit ; so as they are of his body , of his flesh , and bones , one spirit with him , ephes. , . cor. , . they that are of yeares , and capable of faith are knit unto him by the spirit and faith . to both christ is given of god. who is the gif● of god in two respects . . as hee was sent into the world to worke our redemption : so god loved the world , that hee gave his sonne , iohn . and rom. . hee gave him for us all to death . secondly , particularly unto union with us , that is , in our calling : by the first our redemption was wrought , by the second wee enjoy him and all things with him , rom. , . and this gift of christ is the cause why god first ( before wee seeke it ) giveth us faith . by his merit , and on his behalfe , it is given us to beleeve in him , as also to suffer for his name , philip. . and because we cannot beleeve unlesse wee be chosen to it , faith is of gods elect ; the election being in christ. for execution of the decree , saith is given to them that are given him , as the hand to take hold of him , as the mouth to take him in to dwell in us for life and nourishment : faith is not of all ; onely his sheepe beleeve in him , iohn . and in gods gracious acceptance of our faith , not for the grace it selfe , it is in this life imperfect ; but as it is relative , so faith is imputed for righteousnesse , and righteousnesse is imputed without workes , rom. , , , . imputation , is three fold . . acceptation of a thing as sufficient , though insufficient in it selfe : so some falsely define our justifycation to be nothing else , but gods gracious acceptation of our faith in christ , though in it selfe unperfect , for our perfect righteousnesse . it is certaine god receives no righteousnesse from us , unto our justification in whole or in part , but giveth righteousnesse unto us , and imputes it for our owne , as if wee had wrought it our selves . . for accounting that righteousnesse which in it selfe is perfect , and reckoning it to us as ours , though not done by us . . when the righteousnesse so perfect in it selfe wrought by christ , not by us , is so reckoned ours , as if wee had done it our selves , one shall say , surely in the lord , i have righteousnesse , &c. it is questioned betweene us and the papists , not whether by faith : but by what faith wee are saved . by faith ye are saved , is the expresse word of god , eph. . iustification is unto life , rom. . therefore that faith which justifieth , is lively , dead faith doth not justifie . they professe to differ from us in the question of faith : in the object , subject , act . the object they make to bee onely the whole word of god. which wee deny not , but th●s faith the divels have , which giveth no peace but leaveth them trembling at their owne damnation , which is set downe in the word of god. . the object of faith is the whole truth propounded in the scriptures , called faith of the truth . king agrippa beleevest thou the scriptures ? i know thou beleevest . that christ is . he that commeth to god , must beleeve that god is , so that christ is . the iewes beleeve not this , but count that iesus the sonne of mary , who is the christ of god , to have beene a deceiver , and looke for the messiah to come . the things spoken of christ in the scriptures : all that iohn spake of this man was true , iohn . the turkes beleeve that christ is and that hee was for his time a great prophet , but not all things the which christ hath spoken , written of him . iohn . beleeve me , that i am in the father , and the father in me . to rest , and stay on christ for the benefits brought by him . this is the faith that is given on the behalfe of christ. the faith of gods elect peculiar to the sheepe of christ , it is called receiving of christ , iohn , . we teach that the proper object of justifying faith is christ : with promise of mercie in him , as forgivenesse of sinnes , reconciliation , &c. gal. , . even wee i say have beleeved in christ that wee might bee justified by the faith of christ : that , say the papists , is as by a disposition to justification , but that is false ; for that putts a space betweene justification and faith , but they are together in time , contemporarie ; every one assoone as hee beleeves is just . paul opposing in the point of justification , beleeving and doing , faith and worke , therefore it doth justifie not as it is a worke , but as an instrument to receive christ , and in him righteousnesse unto justification of life , imputation of righteousnesse without workes . the israelites stung of fierie serpents were cured without doing any thing but looking upon the brasen serpent ; and so with faith of the promise of god were healed : so we fixing our eye of faith upon christ , and the promise of speciall mercie in him are justified , and saved , iohn , . we are commaunded to beleeve the gospell ; the gospell is the tydings of good things that betyde us in christ , as forgivenesse of sinnes , the favour of god , restoring to heaven ; adoption to be the children and heires of god , and these without our labour or workes , onely of the free grace of god. theophylact , math. evangelium secundum matthaeum . evangelium de eo quòd nunciet nobis res prosp●ras & bene se habentes . eoc est , bona : nempe remissionem peccatorum : justitiam , reditum in coelos , adoptionem in filios dei : nunciat autem quod facile et gratis haec accepimus , neque nostro labore assequnti sumus hac ●ona , neque ex nostris acceperimus bonis operibus , sed gratia et misericordia dei talia bona consiquutisumus . thus the object of faith is the speciall mercie of god to me in christ , in whom i receive these good things . . christ saves that which was lost , by sanctification of the spirit : unto this they were elected in christ , eph. , . thess. , , . pet. , . and this is glorifycation , and salvation begunne ; whom hee justified , them hee glorified . cor. , . wee all behold as in a mirror the glory of the lord with open face , and are transformed into that image from glory to glory as by the spirit of the lord. the apostle notes three things , great benefits , which all we the whole body of beleevers do receive by the gospell , as the spirit makes it quickening to us . . the revelation of god , cor. , . the light of the knowledge of the glorie of god. . transformation into the image of god , by glorious sanctification , whereby they become like unto god the spirit of glorie which is the spirit of god , resteth upon you , pet. , . called peculiarly the glory , esay , , , . vpon all the glory shall be a defence : set forth in earthly similitudes , psal. , . a vesture of gold , esay , , , . v. . iuory palaces , beautie for christ to be pleased and delighted in , ornament much set by of god , pet. . god is infinitely glorious in holinesse , they are partakers of his nature , by christ , not essentially as the naturall sonne , but by similitude , pet. , . adoption giveth them the dignitie of the children of god , heires with christ. adoption belongs to glorification , christ giveth the glory that his father gave him , iohn . vnto them the effectuall knowledge of christ reneweth a man according to the image of god in the truth of holinesse and righteousnesse , so as he is the glory of god , as hee is his image . some excelling in holinesse , are in a speciall sort called the glory of christ , cor. , . in whose persons the glory of christ shines forth as in some image . . there is a proceeding in this glorification from one degree of glory to another , which in respect of the soule , is made perfect in death , , . this increase in glory is set forth by outward things , cant. . . when the churches spirituall ornament is set forth by rowes of stones and chaines of gold , she is promised to be made still more glorious , v. . wee will make thee borders of gold with studds of silver . richly decked alreadie , shee shall bee more glorious by the holy trinitie , till she attaine the perfection of glory . in regeneration wee live in the spirit that life which is eternall , iohn , . so as never to dye , iohn , . we are partakers of the first resurrection , raised to a glorious and immortall life , the life by iesus manifest in our mortall flesh , cor. . which life christ came for , that wee might have it , and that wee might have it more abundantly ; iohn , . wee are saved by the renewing of the holy ghost . the exercise of this sanctification is partly in repentance , which is unto salvation ; as christ came to save sinners , so to call sinners to repentance . repentance and life are coupled together , act . whom god would not have perish , hee will have come to repentance , pet. , . seeing whom christ saveth hee sanctifieth , it should move us to examine our selves about sanctification , which is salvatiō or glo rification begun . it is of that necessitie that al the unsanctified are excluded , math. , . iohn , , . heb. , , revel . , . the inheritance is appropriated unto saints , the scripture thrusts it into their bosome , and pinnes it as it were on their sleeves , act. , , and , . eph. , coloss. , . there is no sanctification singular , but in union with christ : who as the head giveth life , and influence of grace onely to his body , eph. ; . heb. , . titus , . whatsoever civill vertues a man have , as the yongman that christ looked upon and loved . what temporary reformation , or common sanctification so called , in respect of some materialls or dispositions , not brought forward to sanctification singular , being not by spirituall union with christ , is no degree of salvation . therefore to know true sactification con sider the singularitie of it . math. , . except your righteousnesse exceed , &c. . what singular thing do you ? . yee shall therefore be perfect as your heavenly father is perfect . by imitation of god suffer not this one vertue of loving your enemies to be wanting in you . this perfection is the singularitie of sanctification . not that any man attaines to absolute perfection in this life , philip. . i am not alreadie perfect . wee have sinne , wee doe sinne all in many things ; but there is in the sanctified , a perfection of sinceritie , their heart is good and honest , which god calls perfect , chron. , . the heart is whole with god not devided , spoken in comparison of hypocrites , whose heart is not whole , psal. , with the lord : they are double minded , iam. and . they are true in their heart , have their conversation in simplicitie and godly purenesse . . perfection of integritie ; they have the seedes of all vertues in them though yet they are not growne up . they have the perfect nature of christians though they be but babes in christ , cor. . they have a new man in them . newnesse of spirit in which they serve god , rom. . the spirit , soule , and body , sanctified in measure . they respect all the commaundements given to them , psal. : towards all persons , god , their neighbour , themselves . they have compleatnesse in their actions , they have the needfull parts of a good worke , and right matter , a right principle out of which they worke , saith purifying the heart , working by love ; a right end gods glory , the edification of men , &c , they hold on , and contend towards perfection in degrees , iob. . it is not thus with the hipocrites . . consider their difference in sinning ; the godly sinne not , they cannot sinne , iohn , . grace freeth them from the reigne of sinne that they serve it not ; it giveth an inclination and disposition to the will that it resists the will of the flesh as contrary : so in their sinning , they are rather patients than agents : they worke none iniquitie . rom. . leads mee captive to the law of sinne . it is not then i that doe it , but sinne dwelling in mee , which appeareth in their striving , mourning , complaining of sinne in them , purging or purifying of themselves constantly , desirous to be freed utterly from sinne . temptation is ▪ said to take them , cor. , . and to be but humane , not sought out of affection , but taking advantage of humane infirmitie . humanum quiddam non nihil ipsos esse passos dicit . galat. , . if a man be preoccupate in any offence . ex subito motu passionis , ignorantia seu infirmitate . hee speakes of sins into which a man falls not wilfully or of set purpose , but of infirmitie , beguiled by the devill or the flesh , the deceitfullnesse of sinne , like men to sinne , is of two sorts , by surreption , or disease . by constitution , and habite , which bring forth actions corrupting , loosing that common sanctification which they had , by their common calling into out ward covenant with god , and became holy in profession before others that were not so called . which aggravates their sinne above theirs that were never called by gods name . deut. . three things moses chargeth them with , . corrupting themselves , . contracting spotte , . habite or constitution , perversenesse , sinning of full will , frowardnesse : wicked men are noted of their frowardnesse , they sinne of full enmitie and maliciousnesse of will. consider , a kind of force in the spirit sanctifying to do knowne good : the spirit within me compels me , iob . ier. . it was as fire shut up in my bones , i was weary with forbearing , i could not stay . downe goeth the power of the flesh , the dore is open for christ to come in , and the grace within will not bee shut up , but breakes forth unto the workes of righteousnesse . cor. . the love of christ constraineth us . for we thus judge , &c. psal. . what shall i render ? all his benefits are upon me . psal. , . thinke upon me o god. as wickednesse proceedeth from the wicked , so righteousnesse from the righteous ; such are noted of the working of righteousnesse , it will declare it selfe in a mans life if hee have any sanctification in him . ●f wee live in the spirit let us walke in the spirit , gal. . . let such as the lord hath sanctified rejoyce and bee thankefull : they are entered already on some part of salvation , which assures them fullnesse from gods faithfullnesse . . christ saves by his spirit in leading , preserving the sanctified unto salvation : hee keepes them , that they cannot loose it . deut. , . all thy saints are in thy hands . this effect of gods speciall love to his saints , distinguished from hypocrites by this worke of grace , they are his disciples , and humbly and attentively heare his words , notes that after god hath received people into favour he takes them into sure custodie for salvation ; they are all in his hands , and who can pull them out ? none , as christ saith , iohn . i will give them eternall life , no man shall pull them out of my hands . sam. , . hee keepeth the feete of his saincts , prov. . , . he is a shield to them that walke uprightly , and hee preserveth the wayes of his saints . hee watcheth over them to keepe them from sinne as well as from any other danger : he doth not so keepe alwayes as not to bee tempted , no nor that they should not fall into temptation , but either he preserves them from temptation , when they have opportunity ; or if there bee temptation , that they shall want opportunitie , or if there bee both opportunitie and temptation , hee so shines into their minds by divine , and bowes their hearts to his commaundement , that they stand ; or if they fall , hee rescues them from the power and guiltinesse of their sinne and from the rage of the divell , that the evill shal not fasten upon them to destroy their grace or deprive them of salvation . cor. , . that they may bee able to beare it . cor. , . his grace shall bee sufficient for them , iohn , . they are said to bee reserved to iesus christ , iud. . being called and sanctified they are kept as a speciall portion , treasure , & possession unto iesus christ the true heire of the world : conserved in christ , because our safetie is not in our hands , either our deliverance from evill or perseve ring in good , but our king , the author and finisher of our faith , christ iesus given us of god the father , to whom is given all power in heaven and in earth , and all iudgement , math. . iohn . keeps in the purchased salvation , most powerfully , and loseth not one of them whom his father gave him , iohn . it lyeth on gods faithfullnesse to keepe them from evill , thess. , . to confirme , and perfect them , god hath promised it , ier. . . ezech. . . christ hath prayed for it , luke , . iohn . . holy father keepe them in thy name . i pray not that thou take them out of the world , but that thou keepe them from evill : hereof the spirit works perswasion , as in ●●ul , rom. . tim. , . hee will deliver mee from every evill worke , and preserve mee to his heavenly kingdome : the weake in faith shall bee established , because god is able to make them stand , rom. . this abilitie is used unto faith to keepe it that it faile not , that the worke of faith may be fulfilled with power as the apostle prayeth , . thess. . and by faith wee stand , cor. , . this is the effect and nature of faith to make us stand . it keepes us , as a towne is kept from enemies by garison lying in it . pet. , , which are kept by the power of god through faith . it is victorious ; it overcomes the world . iohn , . this is the victory which hath overcome the world , even our faith : to note the certaintie of the victorie it is delivered , not in the present nor future tense , you doe or shall overcome , but in the preterperfect tense , you have overcome . iohn , . little children yee are of god , and have overcome them . it is said to quench the fierie darts of the divell , ephes. , . though his darts be not onely sharpe and peircing , but also fierie , faith shall both blunt them and extinguish them . hee seemeth to allude to the ancient custome among souldiers poysoning their darts and cast them at the enemie , who wounded with them were so inflamed as to bee hardly cured : so the temptations of the divell as fire inflame the heart , but faith beates them backe , and quencheth them : wee are commanded to resist the divell and he will flie from us . that is our incouragement to resist him stedfast in the faith , pet. , . implying that in a stedfast faith , there is strength to overcōe him , r●vel . , . because faith possesseth us of christ , 〈◊〉 keeps us in the possession thereof , it rests upon god by 〈…〉 ●●ans of iesus christ , so 〈…〉 ●b●ai●e and do things impossible to nature ▪ if thou casst beleeve all thing are possible . gods people have prevailed by faith with christ , to put forth his power to their cure of diseases incureable to man. and unto their obtaining of great blessings , above the course of nature , as appeares , heb. , , , , , &c. and doing things above all naturall strength . when the faithfull have beene overthrowne by satan in sinne , by faith they have obtained strength to recover themselves , and gotten victorie over satan and sinne , have overcome their owne guiltinesse and feare of gods deserved wrath , so that their sinnes have beene so farre from separating their hearts from christ , that they have drawne neerer to him , cant. . , , . as in david psal ▪ : peter ; they perceive that their sinnes have not removed gods favour from them . gods children when they are compelled to wrestle with god himselfe as with their enemie , yet stand fast by faith and say , as iob. , . though hee stay me yet i will trust in him ; the power of god is exceeding great in beleevers , in so much that they are stronger than the divell himselfe , than all powers and principalities of darkenesse , math. . ephes. . they are insuperable , invincible , more than conquerours . it is called the good fight of faith , not onely because it is for a good cause , and from a good author , but it hath a good issue . it is victorious . what angells by nature could not do in heaven , nor adam in paradise , a poore weake servant of christ is made able to do by him that loved him , the weakenesse of god is stronger than men and angels . faith is mightie by the word of god , which is mightie in operation , heb. . . the power of god to salvation , rom. . graffed in us is able to save our soules , iam. . by this young men redresse their wayes and overcome the wicked one , iohn . . it is prevailes by love which is strong as death , which overcommeth all . and by prayer is this continuance in goodnesse unto the end obtained ; as we are taught by our saviour in the petition , leade us not into temptation , but deliver us from evill ▪ math. . watch and pray , least ye enter into temptation , math. . christ giveth his spirit to make requests for the saints according to the will of god , and what hee in heaven intercedes for , they by his spirit request of god in his name , and it is given them abundantly . christ tells his disciples that they had asked nothing in his name , but requires them to bee more in their requests , assuring them they shall receive vnto the fulnesse of their joy . hee knew the necessity and the utilitie of prayer , and how slow and dull the disciples were to it : then when hee was with them they had such satisfaction in his presence ; he excites them therfore to this duty . they & the godly did pray in the name of the m●ssiah , for the spirit indited or dictated no other prayer than in the name of the mediator : but they asked obscurely , as the knowledge of christ was then but obscure ; and ordinarily they did aske nothing so as after christs manifestation and more plentifull giving of the spirit . satis n●ta est sermonis forma , qua fieri aliquid tum demum dicitur , quando magis ●t evidentius fit , quam antea fiebat aut quando aliquo novo modo incipit fieri sicut dominus loquitur ioh. . maiore fiducia , ex multo clariore agni●ione . frequentius atque ardentius orabant , quam antehac , dam ad huc rudes , et ex corporali prasentia christi securiores erant . ac longiores in precibus . they sinne that teach that christ gives life , justice to some , that extinguish it , fall from it : they are of two sorts , some teach and some hold that reprobates have true justice . from which they fall totallie and finally , that a man may bee the child of god , yet not inherite . it is for consolation to the beleevers , such as god hath brought to christ : his power is ingaged for their continuing in grace unto salvation ; not onely that they cannot loose grace finally , but that they shall at no time by any power of hell have grace so shaken out of them as that there should not be left that which accompanies salvation . get of god , pray for his glorious power , strive to feele it . ascribe to christ the power of standing stedfast in grace . the sonne of man is come to seeke and save &c. the proprietie of this worke of saving the lost , is in christ , not communicated to any other , revel . , . this may appeare in gods appointing him and sending him to save those that hee did appoint and give to him , that hee might give them eternall life . hee is gods elect for that purpose esay . his servant on whom he will stay , or whom hee will establish . this his enemies confessed to bee true of the messiah . luke , . let him save himselfe if hee bee that christ the chosen of god. the father is said to seale him to this iohn , . wherein is declared his authoritie from the father to give the food that lasts to eternall life : this way god ordained before the world to our glory , cor. . he hath predestinated him , pet. . raised up for us , luke . . prepared , luke , . . in his sufficiencie for this worke , esay , . sufficient to save , or almighty to save . i speake in righteousnesse and am sufficient to save : this is in fullnesse of grace and truth , iohn . being very god , v. . the fullnesse of the godhead dwelling in him bodily , coloss. , . so as wee are compleate in him , v. . that beleevers need nothing out of christ unto their justification and salvation , they have fullnesse in him , and need nothing out of him to peice up their felicitie , he is able to save perfectly such as come unto god by him heb. , . he is made unto us of god wisedome , righteousnesse , sanctification and redemption , that they which rejoyce might rejoyce in th● lord. coloss. , . christ is all and in all things . all-sufficient to true happinesse . it pleased the father that in him all fullnesse should dwell . what wee can desire for our perfection , or god require for his satisfaction , it is full in christ. hee is said to bee not onely a saviour but the salvation of god , ascribing all that belongs to salvation unto him , esay , , luke , , and . in whole and in part . the author of eternall salvation , heb. , . and the finisher of it , heb. , . if any other cause of salvation be added , it must bee to supply the want of the sufficiencie of christ for this , which is blasphe●ie to ●●firme . all other saviours in whole or in part besides him , are excluded , esay , . i even i am the lord , and besides mee there is no saviour : as there is but one god , so is there but one saviour ; who can bee a saviour that is not god ? esay , . christ in his answere to the . question of the church , wherefore is thine apparrell red , and thy garments like him that treadeth in the wine presse ? takes it wholy to him selfe to deliver the church like a mighty conqueror from all her enemies . i have trodden the wine-presse alone , and of all people there was none with mee , &c. the church nor any member of it could do any thing to their owne salvation and deliverance from their enemies ; but christ did it alone , and so mightily that none of the churches enemies could withstand him : i will tread downe the people in my wrath , and make them drunken in mine indignation , and will bring downe their strength to the earth , luke , . he condemned sinne in his flesh , hee cancelleth the law , coloss. , . and taketh it out of the way , nayling it to his crosse . hee tryumphed over the divell and all the hellish principalities , coloss. , . cor. , . heb. , . and destroyed death for ever , did abolish it , hos. , . cor. , . he is the way , the truth and the life , so as there is no other way to come to the father but by him , iohn . there is not salvation in any other , neither is any other name under heaven given among men , by which they must bee saved , act. , . by himselfe hee purged our sinnes , heb , . it serveth for confu●ing of that opinion m●r● full of pittie than truth , that hea thens may be saved by keeping the law of nature our of the acknowledgement of the true god. it appeares that all the light of the heathens whereby they know god in some sort and put a difference betweene honest and unhonest things , their naturall conscience accusing , excusing , according to their judgement in particulars , will not be to save them , but to leave them without excuse . vt constricti convictique teneantur proprie damnationis , q. d. eos ne mutire quidem ausuros ad desensionem suam . tremel . not onely noting the consecution , but why god would have that light to shine in darkenesse that men should have nothing to pretend . ber. vt nullam possint adserre defensionem in iudicium dei , quin iure sint dānabiles , calv. god left not himselfe without a witnesse , yet suffered the gentiles to walke in their owne wayes , act. . wincked and regarded not those times of ignorance . but now christ is revealed , calls all men unto repe●tance every where , actes . . the heathens are in the prayers of the church left comparatively to the wrath of god , as a people not so much as in outward covenant with god , ier. , . powre out thy wrath upon the heathen that have not knowne thee , upon the families that call not upon thy name , psal. , , . the prophet gathers by that , that god calls them not to bee of his household but letts them remaine strangers , that they are under his wrath , and so desires him to put a difference betweene his owne people and them that worship him not . the heathen are said to bee without god and without hope , ephes. , not under mercie , pet. , . they are children of wrath by nature , ephes. . and the of god wrath abides upon them , iohn , . they live under the covenant of workes , and so under the curse for breaches of the law. wee may gather hence the wofull condition of the iewes , that have stumbled at the stumbling stone , they are enemies for the gospell sake , because they refuse christ iesus , rom. . they dye in their sinnes , iohn . without pitty and mercie . and so of the turkes , of whom wee cannot conceive better than a company of damnable creatures , for any thing wee know , left to perish everlastingly ; they waiting on lying vanities forsake their owne mercie , they worship they know not what , millions of men going to hell in death , because not receiving christ the onely saviour , the salvation of god. in a word in no religion but the christian , in no christian religion but the reformed is salvation to be found . papisme saves none though some among papists may bee saved , bulling . in apoc. , , such as hold the foundation and overturne it not . . such as erre of simplicitie , not of special vengeance for not loving the truth . . such as are from their hearts obedient to the truth they see , and are desirous to understand : teachable , ready to imbrace the truth in christ iesus being revealed , unfeinedly repenting their unknowne errors . but otherwise as papisme is that apostasie spoken of by paul , the head of which defection is the man of sinne ; it saves none , it leades into perdition , the head of that apostasie is called the child of perdition . and it is a deceiveable unrighteousnesse among such as perish , their damnation , who in the just judgemēt of god are delivered up to beleeve such lyes , because they received not the love of the truth that they might be saved , thess. . papisme overthroweth the fundamentall doctrine of christian religion , therefore it saveth not . . in the point of justification . whittak . de ecclesia , q. . pag. . they have not that way of justification which the lord hath set downe in his word . they erre in the efficient , matter and forme : and as there being one way to a citty , they that have not that way cannot come into the citty , so there being but one way for justifying of a sinner , if they have not that , they are not justified , and so not saved . iustification is before glorification , rom. , . for the efficient cause the scriptures put god , of his love , grace , and mercie , iohn , . it is god that justifieth , rom. . . titus , . ephes. , , . the papists teach that god justifieth , but inclined and commoved thereunto by workes of preparation done by us , merit of congruitie . . the scripture ascribes the efficacie of grace unto our calling and justification , to god determinating the will by infusion of grace to will conversion which it willed not before . the papists denie physicall determination and affirme that god onely by morall perswasion excites the will and giveth sufficient grace to convert , but leaves it in the power of the will to choose or to put away and make ineffectuall that grace : in quo insignem dei gratiae iniuriam faciunt et uni●um nostrae salutis principiu●●ollunt . concerning the matter of our justification , the scripture puts onely the obedience of christ unto the death , rom. , . rom. , , . the obedience of the law and the obedience of the crosse , rom. , . for full satisfaction and righteousnesse . the papists though they grant christ to bee in himselfe most just , and that hee fulfilled the law , and satisfied god most perfectly : yet they deny this obedience to bee our justice . they teach besides christs satisfaction , other satisfaction , either in their owne persons by penall workes , or by indulgence , a remitting thereof for the satisfaction of others , made theirs by bargaine and sale . the foundation of which indulgence they make the treasure of the church , of the superfluous workes and satisfactions of the saints . they for this consider in the workes of the just a double valour , one of merit which they say cannot bee applyed to another , a second , of satisfaction which is in some more than they need for themselves , either having no actuall sinne , as they say of the virgin mary , and as some of them count piously beleeved that she had not originall sinne , yet suffered much for god. luk. . a sword also shall pierce thine heart . iohn baptist filled with the spirit from the womb and lived innocently , yet put himselfe to great ansteritie of life , under hard pennance . they suppose that such need not for their owne satisfaction , therefore as superfluous to him , it is laid up in the treasurie of the church for such as want where with to satisfie god for their veniall sinnes , and the temporall punishment of mortall sinnes . thus they adde to christ , helps to save from sinne and punishment , on false ground . 〈◊〉 . there is no more reason why one mans satisfaction may with god pay another mans debt , than his merit of workes procure for another man reward ; neither of them can properly be found in any sinfull man as every mere man is . . it is blasphemie to say , that godly mens sufferings are superfluous , more than their sinnes require . they have their fruit , . in righteousnesse , . in glory , heb. . rom. , . cor. . cor. , ult . it were against justice in god. the best cannot answere one of a thousand . all whatsoever they can do or suffer for god according to his will , is their duty , luke . and therefore can neither merit reward nor satisfie debt , much lesse bee superfluous and aboue that they need for their owne use , math. , . virtus proximi mei vix sufficiet illi ad defensionem , tantum abest ut et mihi . theophylact. . they make the matter of positive righteousnesse wherein wee stand just before god , to bee inherent in our persons , which because it is ever imperfect in this life and not without mixture of sinne , never satisfying the law : we are necessarily under the curse if we trust to it to save us , gal. , . gal. , . ye are abolished from christ whosoever will bee justified by the law , &c. the forme of justification the scripture puts in gods gracious imputation of the obedience of christ to us upon our faith in him , rom. , , , . so faith is said to bee imputed to righteousnesse , righteousnesse imputed without workes , cor. , , . the scripture putts our justification in not imputing our sinnes . papists make the infusion of righteousnesse the forme of justification , and merit of person , and workes by gods commutative justice ; deriding the true faith as a phantasticall apprehension , imputed justice , a new no justice , or a putative justice . . the papists hold not christ the head , because they make other mediators , as angels and saints , which they trust in and worship , coloss. , , . they have another priesthood than christs , and another sacrifice propitiatorie and impetratorie . seeing salvation of the lost is onely the worke of christ , done by himselfe , wee are bound to trust and rejoyce in him alone for our whole salvation . gal. , , god forbid i should rejoyce in any thing save in the crosse of our lord iesus christ. the word , save , is exceptive , hee will glory in that , and exclusive , in nothing else . christ cru cified is the treasure of the church for all spirituall blessings , of all wisedome and knowledge , of the love and favour of god , ephes. ; : of honour and holiness● ; hee hath made us kings and priests to our god , apac. , ; of libertie , luke , , iohn ; , . of pleasures and comfort , wee are compleate in him . philip. , : wee rejoyce in christ iesus , and put no confidence in the flesh that is , in any created thing out of christ. but rest in him alone for our whole felicitie with confident glorying . the evidence of the truth of this is , that hereby the world is crucified to us , and wee to the world ; by the world understanding that which is opposed to the kingdome of christ and the new creature , for which new creature in us , the world cannot but hate us : by the power of the spirit dead to the world . phil. , we worship god in the spirit , our spirit sanctified and governed by the spirit of christ , with internall and externall actions after his word . let it move us to love him with our whole heart , that by himselfe purged our sinnes , saved us being lost , and no other with him : thinke it not enough to magnifie him above other beloveds , but omnifie him not onely as a friend , a child , a wife , our life , but united all , more than all these . he did in his love that passeth knowledge , all that purchased thy happinesse , hee suffered all , finished all for thee . let this bee seene in our not induring of such teachers and doctrine as obscure this love of christ , joyning helpes with him for our salvation : philip ▪ , , as enemies of the crosse of christ , v. . it is noted that the faithfull stand on christs side for him . , in our due esteeming of the sincere ministers of christ , that teach him faithfully as the onely redeemer , not onely from greater but from all lesser sinnes . ye received me as an angell of god , as christ iesus ; if need had beene , yee would have pluckt out your owne eyes , gal. : have them in singular love for their worke , thess. . it is their great praise to seeke the things of christ. . in our valewing and respect of men , of christ in them , cor. , , wee know no man after the flesh . whatsoever wee do in word or deede , do all in the name of christ , coloss. , philip. . to me to live is christ. . give him the honour of binding our consciences by his commandements , and no earthly creature ; as lord of lords , and king of kings . traditious not after christ are in that name blamed , that they are after the commaundements and doctrines of men , not after christ , coloss. , , : not imposed or warranted by christ , not ascribing all to christ , as the prophet , priest , or king of the church . . doe all by his vertue : fruits of righteousnesse are by him , philip. , . our sufficiencie for doing or suffering is by his grace and power , rom. , . philip , . i am able to do all things by the helpe of christ which strengtheneth me . all vertues are but naturall qualities , dead shapes if they bee not done in and by his grace , hee must bee the root , they must favor of his sappe , or they have nothing to make them truely good . . in his mediation seeke acceptance in all with assurance . spirituall sacrifices acceptable by iesus christ , pet. , ▪ . all to his glory , it is some mens prayse they are the glory of christ , cor. , , paul was all in his desire to magnifie christ , whether by life or death . that which was lost . this is the condition in which christ finds them whom he comes unto to seeke them and save , they were lost . the iewes gods owne confederate people , children of the kingdome , and concerning externall adoption , heires of life , yet are called lost sheepe , math. , . goe yee rather to the lost sheepe of the house of israel , math. , . i am not sent but to the lost sheepe of the house of israel ; if they were lost , then the gentiles without god , without christ , without hope . math. , , the sonne of man is come to save that which was lost . . we were lost in adam , wee in him made a defection from god by hearkening and consenting to the divels suggestion out of unbeleefe , nnthankefullnesse , ambition : ayming at a higher state than that which god made man in ; wee lost both holinesse , and happinesse , innocencie and life , and so by nature are children of wrath , ephes. . death went over all inasmuch as all had sinned ; by the offence of one the fault came upon all men unto condemnation , rom. , , . the divell is therefore sayd to bee a murderer from the beginning , iohn , . . there is no power in our nature to recover our selves from this losse and destruction into which wee are plunged , nor in any creature . we were of no strength , rom. . . we left to that way of our selves , lose our selves more & more , esay , . that if christ did not seeke us and save us , wee should perish for ever without regard , iob , , and dye before wee were so wise as to thinke with any fruit of death , v. . holden in the cords of our owne sinne , goe astray through our great folly , and dye for lacke of instruction , prov. , , . and this aggravated by the time of our going astray from the wombe , psal. , . the wicked are strangers from the wombe , from the belly they erre & speake lyes : so ●remellius reades that , psal. , ▪ quum nondum loquerer ego errabam : declaring that wee are sinners from the wombe . i have called thee a transgressor from the wombe , esay , . for i knew thou wouldst grievously transgresse . wee erre ( as is said of egypt ) they have caused egypt to erre in every worke thereof : in things that wee do not , yet should doe ; in things that wee doe , and should not doe . deceived titus , , either by that great deceiver the divell , tim. , . the woman was deceived and was in the transgression , , tim. , . revel . , . and shall goe out to deceive the people which are in the foure quarters of the earth . . the divell that deceived them was cast into a lake of fire and brimstone . or by instruments of his that are first deceived and then deceive others , tim. , . or by our owne heart , ier. , . sinfull wayes are from a naughtic heart , concupiscence drawing away and intising : carnall reasons , vaine excuses , deceiveable hopes ; our hearts joyne themselves to swarmes of temptations and lusts , so sinne deceives us and kills us . sometimes god in a fearefull kind of justice sends efficacie of error , and so causeth us to erre from his wayes , esay , . the lord hath mingled among them the spirit of errors . esay , . because wee delighted to wander and would not refraine our feet , therefore will the lord have no delight in us , but remember our sinnes , ieremie , . to take notice of this miserable condition of nature , considering our selves whether as yet wee have obteined mercie unto deliverance , or remaine yet in this fearefull and wofull state of men lost : living separated from god the fountaine of life . . whether whatsoever weakenesse in judgement or affection bee in us , yet wee be teachable or tractable . or whether we refuse it and hate it as evill because wee place our felicitie in our sinnes , and hate to be advised & reclamed . prov. , . he that regardeth instruction is in the way of life , but hee that refuseth correction goeth out of the way : hee that is found , out of habituall disposition followeth on to know the lord hos. , . whether we have our hearts drawne away constantly from all inward attendance on god in his worship publike or private , ier. , . esay , , ezech. . : or we delight to draw ●ecre to god , wee worship him in spirit , our soule sanctified , and governed by gods spirit ; we worship him with our trust because he hath revealed himselfe reconciled in christ ; with our faith and hope in him by the meanes of christ iesus , with a reverence of his precepts , promises , threatnings , least we should sinne against them , walke unworthy of them , and incurre gods displeasure , whose wrath is pacified towards us in christ : with heartie prayer accepted in his beloved , brought into his presence as lovely and desireable . christ that would not pray for the world , whom hee purposed not to give himselfe for to save them , will not give his spirit into the hearts of any such to make requests unto god for them . . whether wee seeke delight in all our temptations , afflictions , infirmities against all curse of the law and dangers of judgement , to shelter our selves under christ and taste such sweetnesse of his fruites , that wee are so taken up with him as to write of him , to speake of him , to exalt him as the only stay of soules , for salvation , is our contentment ; and wee cannot beare them that trouble mens consciences by adding any thing as cause of salvation with him , as before cant. esay . gal. or seeke wee other shelter , make wee falshood our refuge and lye hid under vanitie , and tast nothing but earthly things ? finding no savour in the fruit of christ or things of the spirit ? . is our love to men ( in christ ) and specially to those in whom the life of christ is , the brethren ? we follow with brotherly kindnesse such as preach him , and professe him as before ? or are wicked men , swine and wilde beasts our dearest and most delightfull companions , & that also withwilling neglect and shunning the societie of such as have the vertue of christ in them ? this being the case of all that christ saves , that they are lost , it sets out the riches of the free grace of god as the cause of the happinesse of the elect , and also serves greatly to incourage men that feele themselves lost to trust in christ , that came not to save the righteous , but to call sinners to repentance . bee informed of the arguments that may induce a sinner ( that he might be helped out of his miserie ) to come to christ. . before god require any service of us , hee would have us beleeve that in christ hee is our god and father . this hee prefaceth before the cōmandements , i am the lord thy god. and in the prayer delivered by our saviour wee are taught in praying to be perswaded of his fatherly good will to us , and this of his owne mercie and truth , not in respect of any thing had or hoped for in us ; or else were grace no grace , rom. . you that feele that you are lost in your selves , give the first service to god , obey him in comming to christ , receiving him as the gift of free and eternall love . this is the worke of god , the chiefe that hee commaunds , to beleeve in him whom hee hath sent to seeke and save that which was lost . if the divell would have us do as the servants of iairus , marke , , give our selves for lost without hope of recovering , as they say concerning his daughter about whose cure hee came to christ ; thy daughter is dead , why diseasest thou the maister any further ? so hee suggest , thy soule is dead , lost . abhorre the suggestion of ceasing to rest upon him for cure , as if thy cause were hopelesse : consider , christ incourageth him against their discouragement , and deferres not ; assoone as hee heard the word spoken , hee said to the ruler of the synagogue , bee not afraid , onely beleeve , and she shall bee saved , luke , . death it selfe shall give place to the higher power of christ , hee is the life and quickeneth whom hee will. faith in him for power & good will to save us from perdition , to bee a remedie against all evills that undoe our soules , is the onely instrument . christ calls therefore for this confident dependance on him how desperate soever our case may seeme to our selves or others ; beleeve onely , there wants nothing else on our part for our cure . be confident my sonne , thy sinnes bee forgiven thee . as satan labours to loosen our faith , so wee must bee diligent to fasten it , by thinking on the promises free and certaine by the merit of christs blood ; the goodnesse and faithfullnesse of god in his oath , heb. . christ hath this peculiar above all the priests of the law , hee is made priest by an oath , psal. , . to declare the immutabilitie of gods counsell to forgive all their sinnes whom hee invites to him , having appointed with an oath a patrone for them which shall by his sacrifice and intercession get them favour with him . they that shut the gate of hope against themselves , what else doe they than accuse god of lying yea for swearing ? whosoever is weary and laden with a heavie sense of his sinnes and guiltinesse , wherby he even faints with feare of damnation , despairing of himselfe , hee is called of christ to come to him ; which is a matter of great confidence , as they urge to blind bartimeus , mark. , . bee of good comfort , arise hee calleth thee . he doth with his call , assure them rest and refreshing of soule . there is no difference , for all have sinned and are sallen short of the glory of god , all are lost : the difference in degrees of sinne makes no difference impossibility to be justified , beleeving in christ , rom. . men of civill life , brought up in the bosome of the church , renounce their advantages ( in the eyes of men ) that in gods eyes they may finde favour by having the righteousnesse of god ▪ not their owne : wee which are iewes by nature , not sinners of the gentiles , know that a man is not justified by the workes of the law , but by the faith of iesus christ : even we i say , have beleeved in iesus christ , that wee might be justisied by the saith of christ , and not by the workes of the law , gal. . , . philip. . there is no sinne that can be repented , that a man may despaire of pardon of , mark. . . all sinnes shall be forgiven unto men , and blasphemies . consider all sorts of sinners that have bel 〈…〉 ed upon this ground , th 〈…〉 ●od hath concluded all und●● sinne , that he might have mercy on all : that christ iesus came th●● the world might be saved by him ; and such chiefe sinners are made patterns to others . it appeares that grace being off●red , there is no other let , but the refusall of grace : what could i have done more that i have not done ? esay . for god beseecheth us to receive it , willing to conferre it , cor. . christ will put none away that come to him , iohn . . doubt you of the sufficiency of christs sacrifice to obtaine peace with god for you , because your sinnes be so many and great ? it is sufficient for the sinnes of the whole world , iohn . or feare yo 〈…〉 god will not pardon y 〈…〉 destroy you ? hearken to him avouching the contrary , pet. . . yea swearing for confirmation of your faith , as i live i have no pleasure in the death of the wicked . ezech . . . seeing all are lost , even the elect as well as the reprobate , rom. . , there is no difference , for all have sinned , and are deprived of the glory of god : only this odds there is ; some are children of perdition by eternall iudgement of god , vessels of wrath prepared to destruction , for whom christ would not so much as pray : they were not given him to save , but appointed to wrath , forewritten to condemnation , children of the curse , pet. . . but others , though they were by nature 〈…〉 ildren of wrath as well as othe●s , yet they were not appointed to wrath , but to obtaine salvation by the meanes of christ iesus , to whom they shall every one of them come , & not one of them be lost , iohn . . . it should move men to recount with thems●lves often what they were , and that for diverse uses . . th●t well instructed in the particulars of our misery , and that doctrine one time after another laid upon our hearts , we may runne to christ still with singular affection , . pet. . . . . it is noted the constant act of beleevers to come to christ their living foundation . . to keepe themselves humble and abased in themselves , because of all that they have done , remembring their wayes and workes that were not good , ezech. . . and . . you shall iudge your selves worthy to be cut off . eze. . . they that seriously repent , they doe not sleightly acknowledge their faults , but recount with themselves how many wayes , how long , and with what pertinacy they have provoked the lords anger ; and stirre up themselves to a detestation of their former led life , and become ab hominable to themselves . the lord would have us so taste his goodnesse in pardoning and purging us , as that our sinnes truly displease us , and we remember them with bitternesse . the apostle abasing himselfe because of his former life , ascribes all the good in him , or done by him , to gods free grace , cor. . , . and puts other christians in minde of that which they were when god called them , cor. . , . yee know you were gentiles , and were carried away unto the dumble idols as ye were led : that they might magnifie the compassions of god , in their change , and not to use their gifts to ostentation , but to the praise of christ , tim. . , . ephes. . , . i● serves to s●irre us forward to righteousnesse , and to bee as earnestly carried to that as ever wee were to sin , rom. . . pe● . . it is sufficient to have spent the time past , &c. to preserve from apostasie , and to hold us to god , with study if it could be , to make him amends by standing full in all his will for the injurie wee have done him . it helpes to faith in god for the continuance of his good w●l and pardoning our sinnes of weakenesse , seeing when we we●e enemies , hee r 〈…〉 d us of his great love and abundant mercy , rom. . , . it helpes to condole and be compassionate toward sinners , consideing the lords compassion towards us to pull us out of that woe . fjnjs . notes, typically marginal, from the original text notes for div a -e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iphier . quâ ex●●sation● purgamus qui d●●boli servis ●●ino●es sum●● , & christo pr● sanguin●● pretio vice● ▪ noc in modicis rependimus ? cypr. de oper . & eleem os . iob . . o si posse 〈…〉 excitare homines & cumipsis pariter excitari , ut tales essemus amatores 〈◊〉 permanentis , quale● sunt homines ●matores ●itae su●ienti● . aug. de doct . christ. quanto ▪ propinquius sinemmundi di●bolus videt , tanto erudelius ●ersecut●●nes exer●e● , ut qui se continuò damnandum consp 〈…〉 , 〈◊〉 socios multiplice● , cum quibus gehexnae ignibus addicatur . isid , de sum , bon . * a●dentius ab illis defenditur 〈…〉 esis quam a nebis opp●gnatur . hieron . epist. ad theoph. * nusquā faci●●us profi 〈…〉 quam ●n castris rebell um . tersul . de praescript . advers . ●aereticos . notes for div a -e obser . . mat. . . . king. . . marke . . marke . . iohn . , . phil. . , . iohn . . coloss. . vse . vse . . vse . caut. iosh. . . king. . . obs. , iohn . ezra . , , , . iohn . . iohn . . . gal. . . reason . . . vse . act. . . . verse . ●bser . . psal. . 〈◊〉 . vse . obiect . sol. dis●●nt di●ites ●on in fa 〈…〉 crimen ●ar●re , sed in ijs qui 〈◊〉 ●esciant fac●●tatibu● . amb. luke . ● . iam. . . luke . . . luke . . revel . . . tim. . . . pet. . . phil. . . sam. . . psal. . . eccles. . . luke . . chro. . . heb. . . divi●ia ut 〈…〉 dimenta improbi● , it● b●●i● sunt adjumenta virtu●io . a●b . sam. . . iohn , . iob . . . vse . marke . . king. . . luke . , , . . obs. rom. . , . mat. . . vse . quest. ans. 〈◊〉 ur 〈◊〉 gratia praeven●em , in quantum ipsā voluntatem facit bonam & ide● prae● venit , quia non est a li●ero arbitrio , sed infunditur ab ●●so deo. magist. sent . 〈◊〉 . . dist . . d. cor. . . math. . . . marke . . heb. . . vse . verse . . obs. iob. , . , . thess. . . & . , . . vse . vse vers. . . obs. psal. . . prov. . , . esay . . esay . esay . . . . esay . . vse . iohn . . rom. . , . . obs. gen. . . , , . gen. . . iohn . . . . vse . . obser. marl● . . , . vses . iob . . iob . . vse . pet. . . 〈◊〉 . obs. esay . . . psa. . . iohn . . past. present . future . 〈◊〉 iohn . . . cor. . . vse . cant . , . psal. . , , . t●m . . . caution . cant. . . verse . caution . esay . . act. . . vse . . mat. . . thess. . . ve●u● obediens moram ●●scit , n●● 〈◊〉 〈◊〉 , oculos parat visui , cor ●ussio●i , ●ures ●●ditui , ma 〈…〉 operi ●e●itiner● , & sese totum re● colligit i●●●s 〈◊〉 〈◊〉 ●ussionem domini imple●● . bernar. . gen. . mat. . . tim. . . vse . . vse . . vse . rom. . . ioh. , . vse . cor. . obiect . answer . mich. , . esay , . vse . vse . ma● . , . tim. , . rom. . . vse . iohn . . q. a. phil. . , . tit. . , . prov. . . prov. . rom. , , . esay , . esay . . vse . esay , . object . answ. est modus in dando , quid , ●ur , cui , quomodo , quando . ▪ thess. . . esay . . vse . vs● . vse . proverb . . 〈◊〉 s 〈…〉 ● . vse . quest. ans. rom. . vse . quest. ans. vse . deut. . object . sol. object . sol. object . sol. cor. . vse . vse . marke . object . coloss. , . vse . vse . vse z. rom. , . vse . vse rom. , . obser. vse . vse . vse . obser. reason . vse . vse . . see 〈…〉 donat . i● mat. ; . 〈◊〉 . 〈◊〉 . vse . vse . . vse . mat. . . object . sol. rom. . object . sol. heb. , . gal. . vse . ●ames , . iohn . vs● . vse . . vse . rom. . . rom. . . hos. , . whittak . vse . coloss. . vse . rev. . . vse . vse . vse acts . . . cor. . . . vse ▪ iohn . . thess. . . rom. . thess. . . pet. . . iude v. . vse . vs● . vse● . . . the conuerts first loue discerned iustified, left and recouered. resoluing the truth of an effectuall conuersion. and informing the right way to perseverance and perfection. by thomas cooper. cooper, thomas, fl. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc . estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the conuerts first loue discerned iustified, left and recouered. resoluing the truth of an effectuall conuersion. and informing the right way to perseverance and perfection. by thomas cooper. cooper, thomas, fl. . [ ], , [ ] p. printed by f. kingston for william welby, and are to bee sold at his shop in pauls church-yard at the signe of the white swanne, london : . reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng conversion -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - ali jakobson sampled and proofread - ali jakobson text and markup reviewed and edited - pfs batch review (qc) and xml conversion the converts first love discerned , iustified , left , and recouered . resoluing the trvth of an effectvall conversion : and informing the right way to perseverance and perfection . by thomas cooper . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . london , printed by f. kingston for william weley , and are to bee sold at his shop in pauls church-yard at the signe of the white swanne . . to the right vvorshipfull and religious , sir iames harington , sir william dier , sir william fairut , sir edward harington , sir thomas fulgeam , knights , and their vertuous ladies , grace , mercie , and peace from god the father through iesvs christ the sonne of the father , in truth and loue . right worshipfull , and dearely beloued in the lord , whom i loue also in the truth ; and not i onely , but they that haue knowen the truth , for the truths sake which dwelleth in vs , which is professed and maintained of you , and shall abide with and preserue vs for euer . blessed be god , euen the father of our lord iesus christ , who hath reuealed his sonne vnto you , and hath giuen you a large heart towards his saints , that your delight is the law of the lord , and your affections are to the excellent that are on earth , to consider wisely of the cause of the afflicted , and to minister comfort to the distressed soule . and blessed be the name of his maiestie for euer , who hath respected the base estate of his seruant , and made mee a witnesse both of your loue vnto his word , and his afflicted members . in consideration whereof , as i can doe no more then testifie my thankfulnesse vnto our gracious god , for his mercies bestowed on mee , not only in deliuering mee from a most desperate sicknesse , but in casting mee graciously on such feeling members , who ministred so abundantly towards my recouerie : so i must doe no lesse then to doe my vtmost indeuour , that the memoriall of the iust may liue for euer , and their righteousnesse may be had in euerlasting remembrance , to their more comfortable assurance that their reward is with god ; when all will-worship and presumption of merit shall be confounded : and to the prouocation of the saints in these daies , wherein charity is growen cold , that they bee not weary of well-doing , as being assured that in due time they shall reape , if they faint not . and the rather doe i finde my selfe obliged at this time to this christian dutie , because the lord hauing inabled mee in my great weaknesse to bestow a spirituall gift vpon the most of your worships , being graciously by gods holy hand brought together to such good ends : it pleased his good maiestie , so to affect your hearts with that heauenly treasure , as not only to hearken with all reuerence and attention vnto the wholesome word of life , but for the further establishing of your iudgements , and triall of your hearts thereby , that it might appeare your holy purpose was to cleaue vnto the lord in the obedience of his word : our gracious god , in the riches of his mercie , inclin'd some of your hearts ( i doubt not , for the behoofe of all ) to desire a briefe of what had beene publikely taught , thereby to trie the spirits with the men of berea , and so to hold the truth in constancie of well-doing . and could i doe better then , according to my poore strength and memorie , then to leaue such generall and short notes with you , which might in some sort testifie my desire to build you forward in christ iesus , howsoeuer they could not satisfie your desires for the full resoluing of your consciences in so principall and profitable a point as is the triall and recouerie of our first loue ? and ought i not then to indeuour the further kindling of such smoaking flax , such holy and gracious desires ? may i not iustly take occasion in paying a debt vnto you , to make the church of god become my debtor for this paines , now published for the generall good , and so ingage my selfe in a further and more generall debt ; both of praier , that the lord would giue a blessing to these poore labours ; and of further paines , as god shall minister health , occasion , and libertie ? and shall not the saints also become debtors vnto you , by whose holy desires it is , that they now also haue this glasse , to discerne aright their estate in grace , to recouer their decaies , and grow to perfection ? and is not the lord indebted vnto vs all , to crowne his owne graces , and recompence the faithfull imploiment of his talents ? and hath not our glorious god thus brought light out of darknesse ? will he not perfect his power in weaknesse , and wisdome in humane infirmitie ? shall not the dead men liue ? shall not they awake and sing , which haue sate in the dust , yea in the shadow of death , yea haue beene euen swallowed vp of the nethermost hell ? shall not the brand be pluckt out of the fire , and the prey out of the teeth ? that the glory may be vnto our god , and not vnto men . behold ( saith iacob ) i had not thought to haue seene thy face ; and yet the lord hath let mee liue to see thy seed . this is the lords doing , and it is maruellous in our eies . accept therefore ( right worshipfull ) some fruit of your desires , and euidence of gods power in this weaknesse of his seruant : which the more it appeares , let our god the more haue the only glory both of your desires and my indeuours , in blessing both with conscionable practise in this life , and crowning also both with competent perfection and glory in the life to come . this is the fruit of our labours ; and for this , is , and shall bee , the scope and summe of my praiers vnto our god for you , that according to his promise he would make you perfect in euery good worke , to doe his will on earth , that his will may be done on you for euer in heauen ; to raigne with iesus christ in that glory , which neuer fadeth . and so i humbly take my leaue . from my poore house at coventry , this . of april , . your worships most bounden , for euer in iesus christ , thomas . cooper . to the christian reader , wisdome to discerne his estate aright , and grace to grow forward to perfection . beloued in the lord iesus , it is a most dangerous , and yet very easie and plausible delusion , to conceit vnto our selues an estate in grace , when as yet wee remaine the bond-slaues of satan . and it is a very difficult , and yet most necessarie triall , to discerne our constant abiding and proceeding in this estate of grace . for ( to passe by those who make a mocke of conuersion , as being a touch of noueltie , a brand of inconstancie , and imputation of hypocrisie ) who is there almost that flatters not himselfe to be in the fauour of god , and so interessed in his grace ? and hath he not many such pretences and colours heereunto , which may so abuse his iudgement , that hee may thinke himselfe to be somewhat , when he is nothing ; and so refusing to be found in christ , by being lost and emptied in himselfe , thereby become worse then nothing ? better neuer to haue beene borne , then so to bee deceiued . oh how thè wisdome of the flesh prooues here enmitie against god! is not this the iudgement vpon the world , that they which see not , might see ; and that they which see might be made blinde ? consider first , i pray you , how nature occasions this deceit . is any disposed lesse euilly by the benefit of his complexion ? is any constrained from some act of euill by natures impotencie and deformity ? behold , euen these to the naturall man prooue very dangerous stumbling blockes , to rest in nature , as affoording some shew of good , more then is in others of an harder constitution , as breaking out lesse into grosse euils , then such , who by natures abilitie are more prone and prouoked thereto . and is it not esteemed a sufficient measure of goodnes , to bee lesse euill then others , howsoeuer the desire and fountaine of corruption be the same in all ? is not the seeming good which by natures benefit shewes forth in the world , accounted currant holinesse , and thereby excludeth the true power of well-doing ? especially if to this shew of natures righteousnesse education be adioined , whereby the minde being informed in knowledge , and restrained by ciuilitie , natures euill is heereby more kept vnder , and it seeming good set out more saleable and beautious to the sinister iudgement : howsoeuer now nature hath gained no other then a weapon of vnrighteousnesse , to commit sinne more dangerously , by how much it is inabled to couch it more closely , and smooth it more cunningly ; yet this with the world passeth for a currant conuersion , especially if some such change now appeare in the outward man , whereby wee may either differ from the rusticitie and grosse abuses of our parents , or differ from the barbarous and desperate sprouts of our childhood , and vntamed youth . and if now the lord shall giue the wicked their desire , in affoording them so farre the vse of his spirit , as to restraine yet more inward corruption by it power and terrour , that so they may be fitter for such outward prosperitie as they haue especially made choice of in this life , and so renounced their interest in heauen , and withall may frame better to societie , both of the good , to whom now they shall doe lesse hurt , as also of the euill , whom by this meanes they may prouoke to good ; that so gods gouernment of the world may be more beautifull and glorious , and his will more iustifiably accomplished in the elect and reprobate . is not this restraint apprehended , as a great conquest ouer corruption ; and so a conuersion hence vainly concluded ; seeing the inward hart is no whit renued , but only the corruption restrained from the outward act ? nay , is not corruption more inraged inwardly , the more it is outwardly bridled & smothered ? and so sin made out of measure sinfull : as being more inexcusable , the more it is curbed : as breaking out more desperately , when the bridle is reiected : as ripening more dangerously , the more it boileth within : and so sealing vp vengeance more certainly , yea more fearfully hastning it , as proceeding to despight the spirit of grace . and what though the lord bestow on the wicked many excellent graces of his spirit , inabling them to teach others , to doe wondrous things , furthering them so farre in the shew of holinesse , as that they shall seeme for a time to outstrip the sincere professor ? may they not teach other , and yet themselues be reiected ? may they not doe miracles , and yet heare , i know you not ? shall not the candle of the hypocrite be put out ? doth not this faire shew in the flesh deceiue , and prooue deceiued ? what should i tell you of that change that is wrought by afflictions ? will not the wicked in their troubles seeke the lord diligently ? must not the vilest forbeare when they cannot otherwise chuse ? and is it any masterie , not to reuenge , when power is not in our hands ? will not the swine that is now cleansed , returne to the mire againe ? is it charitie , then to forgiue the world , when we see no time left for execution of malice ? is it patience , to forbeare when wee can neither will nor chuse ? is it obedience , to tremble vnder the whip ? to feare god only for his iustice , and not to loue him for his mercie ? oh but wee are deliuered out of trouble , and restored to great happinesse . behold , wee are blessed on the earth : and are not we then truly blessed ? is not this a marke of holinesse , to be prosperous in the world ? would god blesse our labours , if we did not serue him ? may not this change from affliction to prosperitie be a certaine euidence of an inward change , from worse to better , and so prooue vnto the flesh a conceit of conuersion ? surely , if the world bee iudge , the case is quickly ruled . who is the good man , but the rich man ? either his riches shall be the cloke to hide his faults by greatnesse , briberie , cunning packing , friendship , &c. or his euill by the flatterie of the world shall be accounted good : hee will not doe so for his credit : he needs not steale , oppresse : he hath wherewithall : his couetousnesse is thrift ; his pride , cleanlinesse ; his prodigalitie , bountie ; his loosenesse , libertie and prerogatiue . hath hee not power of all in his hands ? and may he not doe what he list ? is not his lust a law , his example a rule and warrant ? he feares no trouble ; therefore hee deserues none . who can say , blacke is his eie ? because , who dares say so ? nay , who will not say , blacke is white , if it may please him ? thus prosperitie makes a conuert , if the world may giue in euidence . especially if our fulnesse in the world be graced with some ciuill calling , whereby wee are honoured of the people , and taken vp with imploiments ; is not idlenesse now much preuented , and so such sinnes as doe accompanie the same ? doth not credit now restraine , where conscience cannot ? is there not now a cloake for sinne , and countenance for iniquitie ? what defense is fathered hence for neglect of spirituall duties ? what opportunity offered , to colour oppression and deceit ? what pretence for licentiousnesse , and excesse in the abuse of the creatures ? what wrapping vp of abuses , where there is fellowship in euill ? is not here a glorious maske for sinceritie and religion , where outward honestie in a ciuill calling becomes a warrant of vprightnesse , seeing our faith is shewed by workes ? and what more obuious and commendable then our ciuill imploiments , so beneficiall to the common-weale , so necessarie for our priuate , so succesfull in the issue , as who ( in opinion ) more blessed ? what is it , if not godlinesse , that is so plentifully recompenced in this life ? if now the wicked eat the labours of their hands , and drinke their wine in bowles , may they not sacrifice to their nets ? may they not cry ayme vnto their soules , oh well is thee , and happie shalt thou bee ? thus ciuill imploiment with worldlings is accounted religion : and to bee morally iust and true in contracts and bargaines , goes currant with men for stanch and sound holinesse . but if we enter into gods sanctuarie , and by the rule of the word determine heereof ; is not the prosperity of the wicked their destruction , and not their conuersion ? doth not the old sent remaine in moab , because he was not changed from vessell to vessell , but enioied constant prosperity thereby , was setled on his l●es , and rooted more obstinately in natures dregges , thereby exercised more greedily and desperatly the lusts thereof ? can the change of the outward estate change the inward man from worse to better ? as they were increased , so , did not gods people rebell against him , who in their afflictions sought vnto him deceitfully ? is not heere a change from better to worse ? an hypocrite in affliction , as being bridled and restrained , prooues a desperate enemie , when by prosperitie he hath power in his hands . as for walking in a ciuill calling , howsoeuer this ( being sanctified by the spirituall ) may bee a meanes to lay vp a good foundation against the day of christ , . tim. . . . yet to the naturall man there is not a more dangerous outward meanes to exclude grace , then the greatest measure of honestie that is seene therein . for is it not the grace of this calling to rest in it selfe for good successe , without inuocation of gods assistance , or reference to his blessing ? is not our pursuit heereof a priuilege to exempt from holy duties ? we must liue , and therefore we cannot be bookish . we haue no leasure to the church , &c. nay , is it not a price , proposed to incourage diligence in these worldly businesses , euen licence to prophane the sabbaths , to despise the word ? &c. and what if men keepe touch and day in paiments and contracts ? what if a little eie-seruice be vsed in the outside of their wares ? is it for conscience to god , to whom they desire to approoue the truth of their hearts ; or only a care for the maintenance of trading , and mutuall commerce , which without this outward equitie must needs be abolished ? who will trust , or shall be trusted , if word be not kept ? but is it kept any further , then may cleere from touch of mans law ? is promise kept heere to our hindrance , so we may winde out by the arme of flesh ? is the substance of our wares any thing lesse then answerable to the shew ? is not god robbed of his glorie , while we sacrifice to our labour and wit ? and is not this great babel , which i haue built for the honour of my name ? &c. surely as these outward things are common to all , so no man knoweth loue or hatred , either by prosperity or aduersitie . well may a good man ( by right vsage ) make these good vnto him ; but these of themselues may wel make him worse : otherwise they haue no power inwardly to better him : only it belongeth vnto god ( through the ministerie of his word ) to conuert the soule , as tendring ( to this end ) vnto vs , not corruptible things , as siluer and gold , which make outwardlie happie in this life ; but the pretious blood of christ , as a lambe vndefiled and without spot , whereby wee are cleansed from all our sinnes , and redeemed from our vaine conuersation , receiued by the tradition of the fathers . but hearken , i pray you , vnto a further plea of the hypocrite : haue we not heard thee teaching in our streets ? nay , haue we not taught in thy name ? haue we not receiued the word with ioy , and done many things accordingly ? can the best doe more ? doe not wee in many things offend all ? is not this a sufficient euidence of an effectuall conuersion ? surely where the grace of god , which bringeth saluation to all men , hath appeared effectually , there it teacheth vs , not only to eschew all euill , in thought , word , and deed ; but on the contrary , to prosecute all good , both . inwardly in the heart and minde , as being purified by faith , whereby with constant purpose we cleaue vnto god , and also . outwardly in the word and conuersation : iam. . . ephes . . rom. . . . cor. . yea generally and vniuersally , hauing respect to all gods commandements : psal . . . . and constantly also continuing and abounding , yea increasing in grace , and finishing our course , that no man take away our crowne : reu. . . cor. . . ephes . . col. . . pet. . . . . tim. . . phil. . and therefore seeing the word of god must bee a sauour of death vnto death vnto some who are to be renounced , and made inexcusable thereby ; hence is it , that though they receiue it . with ioy , as being rauished with the sweetnesse thereof ; yet being not mixed with faith , it becomes vnprofitable , and so the ioy of the hypocrite lasteth but a moment . and so it commeth also to passe , that for carnall respects , as vain-glory , credit , satisfaction of others , whom they desire to be like , the hypocrite also may do many things according to the letter of the word , though not answerable to the power thereof ; not from the purpose of his heart , renued by the holy ghost ; but executing therein the lust of his heart , as spirituall pride , hypocrisie , &c. neither shall he be able to continue in any substance of well-doing , seeing howsoeuer for his credit and profit hee must sometimes shew religious , yet by reason of difference of companie , change of times and occasions , he must euen for the same ends of credit and profit , cast off his visour of holinesse , and so appeare in his true likenesse , to the satisfying of such to whom nothing but grosse and desperate wickednesse will giue any contentment . nay doth not this necessity lie vpon the hypocrite , that howsoeuer for a time he must glose and fawn vpon the truth , while it is his pack-horse to further him to promotion , riches , &c. yet when by plunging himselfe into worldly courses , hee must necessarily crosse in his outward actions the power of that truth , must he not now for his credit abase and vilifie that truth which before hee so magnified ? as being either too seuere and precise , because hee cannot reach it : or being foolishnesse and madnesse ; and therefore he is now more wise , more sober , then to be guided by it : you must pardon his former folly and giddinesse : he will doe no more so ; he will be more wise , moderate , &c. this is the issue of an hypocrites supposed conuersion , answerable euen vnto the measure thereof ; which being not rooted in the heart , nor aiming at gods glory , no maruell if the glory of an hypocrite prooue his confusion . and is hee not iustly deceiued in this fancie of regeneration ? is he not heereby excluded from the power of conuersion , because he resteth in the shadow thereof ? but to admit a true conuersion : is the combate now at an end ? or not rather now begun ? is there any place heere for idlenesse , securitie , remisnesse in our calling ? surely though the foundation standeth sure in respect of god , who knoweth who are his ; yet it lieth much in vs , either to make sure and beautifie the building , by being watchfull and diligent in well-doing ; or else by our negligence and security to deface and interrupt the same , yea many times , to our sense and feeling , euen vtterly to ouerthrow the same . for proofe heereof , peruse this treatise ensuing : let it be , in gods feare , a touch-stone vnto thee , to make triall of a sound conuersion : and take it as a preseruatiue , to keepe thee in the power of godlines , that so thou maist not leaue thy first loue . if by pride or security thou hast beene left to thy selfe , and so hast left thy former measure , view thy selfe diligently in this present glasse , and vse it as a meanes for thy recouerie and perseuerance . expect not what may be said , seeing my health and study affoords only breuity : neither misconstrue what may be well digested , lest thou be peruerted by a stumbling blocke . though many are called , yet but few are chosen : and therefore if few digest this pill : let them not condemne the physicke , but their owne ill-disposed hearts . those that can get meat out of the eater , and sweetnesse out of the strong , let them praise the glorious lord , who bringeth light out of darknesse ; and not cease praying vnto our gracious father , that he would turne our darknesse into light , and enable vs to worke while yet we haue the light : that so wee may approoue our selues the children of the light , and bee prepared to that light which shall neuer be changed into darknesse . euen so be it . come lord iesus : come quickly . ( ⸪ ) in whom i rest thine vnfainedly , thomas cooper . doctrines and observations opened heerein , are , that the best haue their infirmities . the least euill in the saints causeth the lord to haue a controuersie with them . sinne not to bee smoothered , but plainely reprooued . the godly must perseuere in grace , and grow to perfection . euery true conuert hath a first loue : where , of the meanes and markes thereof . the conuert may leaue his first loue : where , of the meanes whereby it is cooled . first loue may seeme to be lost , when it is not , where diuers false imputations are remooued . the leauing of first loue , with the true markes and symptomes thereof . first loue how to bee recouered , and re-gained againe , &c. how farre the saints may recouer their first loue . the saints cannot finally nor wholly lose their first loue : but shall in some measure recouer it . the converts first love . revelat . . . neuerthelesse i haue somewhat against thee : because thou hast left thy first loue. ovr blessed sauiour , hauing by the ministerie of his apostles planted diuers churches in asia : directeth his seruant iohn the euangelist , to write vnto each of them , for their further strengthening in the faith . and , because the church of ephesus , was both famous for the outward glorie , and inward graces thereof , as also in a sort the peculiar charge of the apostle iohn , therefore doth he first send greeting to that church ; giuing very iust and true testimonie vnto her of the great graces of god bestowed vpon her , and her profitable vse of them , in the second and third verses . and that she might not be ouercome of spirituall pride , to which in regard of such excellent graces she might be subiect ; yea , was so tainted therewith , as that it wrought in her some securitie , and thereupon remissenesse : he therefore giues her notice of this her decay and cooling in the fourth verse : telling her that he had somewhat against her , because she had left her first loue ; both , therein expressing the greatnes of her fall , by the excellencie of the thing wherein she failed , namely , her first loue ; as also , aggrauating this her fall , by the iust esteeme thereof in the iudgement of her sauiour christ : namely , that it gaue occasion for him , that was her aduocate , now to come against her , and to haue a controuersie with her , as an enemie ; and thereby giuing her to conceiue in what a fearefull case she stoode , hauing him now to be against her ; who if he were on her side , she need not feare who were against her ; who being against her , all other things , though with her , must necessarily serue to her further condemnation . so that these words , doe containe a description of some declination in this church of ephesus , with some arguments , to lay this her estate more closely to her heart , that so she might by repentance recouer her selfe againe . wherein first , that this church of ephesus , though otherwise endowed with excellent graces , and hauing so prospered in the holy vse of them , that she receiues a testimonie from the trueth himselfe , of such great faithfulnesse , as to haue endured patiently , and not fainted ; is yet notwithstanding , charged by the same lord iesus , to be defectiue , and to haue some failings and imperfections in her , wee may learne here this lesson . that as the best church , so the best christian hath , and may haue some infirmities and corruptions ; as appeareth by these places : . ioh. . . iames . . chron. . . and by the examples of the best : dauid , . sam. . commits murder and adulterie ; peter denies his master , matth. . moses did not giue glorie to god in beleeuing his word ; noah was drunken , salomon idolatrous , &c. numb . . gen. . gen. . thus haue the saints of god been subiect to infirmities , and that not before their conuersion only , but euen after also ; as the apostle paul in the name of all the rest , acknowledgeth for himselfe in the seuenth to the romans , , , . and surely , seeing the lord iesus hath satisfied the wrath of his father for vs , in fulfilling the lawe , and vndergoing the penaltie thereof : and so continues daily our intercessor and suertie to answere vnto the iustice of god for our offences , and to obtaine pardon for them : so that there is no necessitie that we should be freed quite from sinne , and so perfit , as to fulfill the law of god , seeing the lord iesus hath performed this already , and therefore for vs to vndertake the same , were to intrude into christs office , and so to rob him of his glorie . therefore that some infirmities and corruptions doe remaine in vs , seeing now the guilt and punishment , yea the dominion and rage of sinne is taken away by christ . it is very conuenient and profitable , and that first : . that gods free mercie , may be daily aduanced in the pardoning of sinne , psalm . . , . . that the merit of christ iesus , may be glorified , in satisfying for sinne , iohn . . that our saluation may be better assured vnto vs , in the daily experience of gods loue , in the forgiuenesse and healing of our particular corruptions , . pet. . . . that the graces of the spirit may be exercised in the daily resisting and conquering of sinne , ephes . . , , . . pet. . . that the power of god may be perfited in weakenesse , . corinth . . , . . cor. . , . . and the lord onely might haue the glorie of his works in vs , rom. . . cor. . . that we may be daily humbled in the sense of our infirmities , and so preuenting pride and securitie , we may forget that which is behinde , and hasten to that which is before , phil. . . . that we might be more compassionate towards our brethren , as being subiect to like temptations with them , galath . . . genes . . iudah . . that y e wicked may hereby take offence , who seeing the infirmities of the saints ; and from thence , their chasticements : take hence occasion , to condemne the generation of the iust , and to ripen their sinne by adding affliction to affliction , zach. . psal . . &c. that gods children might daily renounce their owne righteousnesse , and flie vnto christ , liuing the life of faith , and contenting themselues with the sufficiency of gods grace : . cor. . abac. . and seeing , that as long as they liue , they shal be subiect to infirmities : therefore also hereby are they weaned from the loue of this life , and the pleasures thereof , which are no better then fuell to their sinne . and also , prouoked to hunger and sigh after their dissolution , that so they may bee deliuered from this bodie of sinne : rom. . . and this serueth first for reproofe , and that first of the papist , that boasteth of merit and perfect obedience , not acknowledging that to bee sinne which is , and counting that good which is euill , robbing thereby christ of his glorie , and himselfe of the assurance of his saluation . . of the prophane protestant , that flatters himselfe in his sinne , with this , that all haue their faults , and the best hath some infirmities , and therfore he will liue in his sinne ; he hopes to be saued as well as others : what need we make so much adoe ? . the ignorant protestant is heere condemned ; who though in generall hee confesse that hee is a sinner , yet denieth that hee hath in particular broken any of the commandements ; he is no whore , no theefe ; deceiuing himself by the letter of the law , and in truth thereby denying that he hath any sinne at all . . the carnall protestant is heere also conuinced , and that in many respects : . in that he hates to be reproued ; whereby hee would be conceiued righteous , and without fault . . that hee will not striue against his corruptions , because he cannot wholly be rid of them : pleading it to bee impossible , and so in vaine to be attempted . whereas it is : . the commandement of god to striue against sinne , though it still remaine . . by striuing we conquer some grosse sinnes , as swearing , whoring , &c. so that wee neuer fall into them againe . . we by this spirituall fight doe weaken and diminish the force of all sinne , and so daily get ground thereof . . we by taming of sinne , make it seruiceable vnto vs ; by outward corruptions , purging out secret abominations ; so that all doth turne to our exceeding good . . and so continuing in this spirituall warfare to the end , wee fight the good fight of faith , and finish our course with ioy : . tim. . . tim. . . the weake protestant is reproued that esteemes his case singular , when he is ouertaken with any grosse sin . secondly , this serues for instruction , and that many waies : as , . to teach vs to rest wholly on christ in the matter of our saluation , and to esteeme all as dung in regard of him ; to desire to be found in him , not hauing our owne righteousnesse , but the righteousnesse which is of faith : philip. . vers . . . . wee may hence learne to bee abased and truly humbled ; not with our outward afflictions , which may breed worldly sorrow , but with our inward corruptions , which may cause godly sorrow to repentance : . corin. . iames . , . . and seeing the best hath his infirmities , here is a notable meanes , to teach the proudest to haue compassion , to put on meekenesse of spirit , and tendernesse of heart ; in relieuing and raising vp his afflicted brother , that so the communion of saints may be maintained by the vnitie of the spirit in the bond of peace : galath . . . here is matter of triall in this state of infirmities , which seemes common to all ; whether yet we are such as are renued in christ , to whom our sin shall not be imputed : namely , if . we hate all sinne indifferently with a perfect hatred . . striue vnfainedly against all sinnes . . iudge our selues daily for sinnes particular . . condemne secret corruptions . . wholly relie on christ for pardon for sinnes . . hunger after death in regard of sinne : rom. . . endure reproofe patiently , and amend . thirdly , this serues for comfort , & that many waies . as , . in that god hath left infirmities in vs : therfore haue wee hence assurance of our right in christ , who came to saue sinners , and shall haue experience of the power of christ , in the daily subduing , and mastering of our corruptions . and therefore . let vs not despaire in our greatest tentations , seeing the greater miserie the greater mercie . as it is god our father that hath left sinne in vs , yea in the dearest , to aduance his free and constant loue : so hath he giuen his son to reueale this loue vnto vs by the operation of the spirit , shedding it abroad in our hearts , through the daily assurance of the pardon of our sinnes , and continuall enabling to conquer the same : rom. . , . . to this end let vs not thinke our case singular , seeing the best haue not been exempted from infirmities , whereby satan would driue vs to despaire ; but rather the greater our infirmities are , the greater experience may wee looke for of the mercies of our god , who will lay no more vpon vs then we shall be able to endure , . cor. . : but will giue an issue with the temptation , that so wee may be able to beare it . . lastly , though we haue infirmities ; yet let this comfort vs , that our god will not let them fester in vs , but by the power of our conscience , or ministerie of the word , by some outward chastisement , &c. wee shall know our iniquitie ; that so wee may performe seasonable repentance : and this is the next obseruation that followeth in the text , out of the practise of our sauiour with his church ; who doth not flatter her in her sinne , by concealing the same , ( as a false prophet would haue winked at it , and onely stood vpon commendation , yea happily ascribe that which was not true ) but deales faithfully with her . as hee commends her for her good parts : so he reproues her for that euill of her decay . and this teacheth vs , that we must reproue our brother plainly for his sinne : so doe we testifie , and approue ; . the faithfulnesse of our calling and dutie vnto god , in deliuering the whole counsell of god , as well reproofe for sinne , as praise for well doing . . tim. . . . tim. . . . our loue to our brother , both in preuenting gods iudgements by our reproofes , or else sanctifying them vnto a sinner . at least wee iustifie god , and make the sinner without excuse : ezech. . and saue our owne soules . as also hereby we prouoke him to repentance , and so by renewed repentance to perfection : leuit. . . and this . condemneth the flatterer , that either will see no euill in his brother , but is still beating vpon the good that is in him , puffing him vp , with conceit thereof ; or if he see any euill , will not reprooue him plainely , but either excuse it or diminish it , or daube it vp , hardning him in his sinne , &c. ezech. . . they are here reprooued , that iustifie the wicked and condemne the righteous : esay . . whereas our sauiour iustifies the good , and condemnes the euill . . as also , they that stumble at strawes , and make mole-hils mountaines ; omitting the sinnes of great ones , or the great sinnes of their brethren : for fauour and affection , but enforcing to the vtmost euery light escape in the godly , or their enemies , putting more thereto , yea , taking occasion thereby to disgrace their profession , &c. whereas our sauiour christ , heere spares not the greatest and most famous church , and whatsoeuer is amisse in her , lets her know plainely of it . the people also are here condemned , that hate those , that reprooue them , and rather heape vnto themselues such teachers as wil flatter them in their sinne , then intertaine those that deale faithfully in reproouing : amos . . micah . . secondly , here is instruction , . to praise god for faithfull teaching , when god cuts downe by his prophets , and conuinceth the world of sin . . and also to mourne where the church is pestered with flatterers , that crie all is well , peace peace ; all the congregation is holy : ier. . numb . . ierem. . ezech. . . . we learne here by our sauiors example how to reproue for sinne : namely , . plainly : thou art the man , . sam. . . particularly : letting him see his particular sinne . . powerfully : to humble him for his sin , by denouncing the wrath of god against the same . i haue somewhat against thee : that is , i haue a controuersie with thee , i am angrie , i will be auenged of thee for it . . constantly and seasonably , not letting him lie in it , taking the fit time , &c. as abigail did , . sam. . . impartially and sincerely , not sparing the greatest nor dearest vnto vs ; no not the house of iudah , esay . . no not the most excellent church ; not dauid , though a king ; not our children , not any . lastly , heere is great comfort , that being reprooued for sinne , we are iudged in this life ; and so by the grace of god being brought to repentance , we shal not be iudged in the life to come : . cor. . . . thirdly , in that the holy ghost testifieth here that christ doth come against his church for this sin : here we learne , that though god loueth alwaies the person of his children ; yet hee is displeased with their sinne : he will come against them for it , and chastise them for the same : psal . . . sam. . &c. ezech. . and that because he is , . righteous , and hateth iniquitie , psal . . . and therefore will not endure it in his owne . . he is mercifull , and therefore will not suffer sinne to dwell in his children : but by his corrections will clense them : esay . . esay . ierem. . psal . . . the sinnes of his children doe more grieue him , and indeed are more grieuous : first , because . they haue more grace to resist . secondly , doe giue more offence to the weake . thirdly , open the mouth of the wicked more to blaspheme god and his truth . . that the wicked may haue their vengeance hereby sealed vp , in that the lord spareth not his owne children : prou. . . . that his children might not be condemned finally . . that he might weane them from the world , and prouoke them to draw neere vnto him in prayer , and so haue further experience of his loue in the issues thereof . . their sinne is not theirs , but proceeds from satan and the old man , which he therefore remoueth by his chastisements , that so he might manifest and confirme his loue more and more to their persons in fitting them to glorie . and this serueth . to condemne the wicked that flatter themselues in their righteousnesse , because they prosper , and are not plagued like others , nor afflicted as the sinners , seeing they are fatted vp hereby to the day of slaughter , and the elect by afflictions prepared to happinesse : ierem. . . act. . , . iob . psal . . . to reprooue the sinners that prouoke the lord by their sinne to become their enemie , and then being afflicted , complaine of wrong , and condemne the loue and faithfulnes of god , as if in chastising them he hated them , seeing of very loue and faithfulnes he doth correct them : psal . . psal . . iob . . . to reprooue the world that iudge of men by these outward things , seeing all things are alike vnto all men : eccl. . . secondly , here is instruction : . to teach vs how to keep god to be our friend : namely , by keeping our selues from sinne , or else by renued repentance , daily renouncing , and reforming the sinne . . to beare patiently the hand of god , seeing wee haue deserued hell ; and this affliction which is but for a moment , wil procure vnto vs an inestimable weight of glory : . cor. . . . to trie our estate vnder the rod , namely , if wee feele the lord to be angrie , and so feare and depart from euill : prou. . and thus doth the holy ghost amplifie the sinne of this church , by signifying that the lord is angrie with her for the same . . but let vs consider what this sinne is , namely , that she hath left her first loue , a sinne of omission , she hath failed in that zeale , &c. quest. but how may she be said to haue left her first loue , seeing she hath formerly the testimonie that she endured patiently , and did not faint ? answ . she might faile in the measure of her loue , though not in the substance and trueth thereof . . she might faile in the outward action , though not in the inward purpose . . she might not be so zealous as she was , and yet haue so much zeale as not to giue ouer finally ; for a time she might be cooled , but not quenched in her zeale , &c. whence we learne , that though the lord accept the purpose of the heart , and will not quench the smoaking flaxe ; yet would hee haue vs grow in grace , and follow hard after the marke ; we must abound in grace , and be plentifull in good works ; we must thriue in well doing , expressing outwardly when we inwardly desire , and subduing the whole man to the obedience of the spirit : . col. . pet. . . . ephes . . phil. . pet. . . psalm . . iob. . . . thes . . perseuering with all patience and constancie vnto the end , ephes . . . and that , because the lord hath commanded , . that we should be holy , as he is holy , . pet. . . . &c. . hereby we make sure our election , and attaine to the certaine knowledge thereof , . pet. . . ioh. . . hereby we make vs meete for that glorious inheritance , . col. . . . hereby we prouoke others to glorifie god , matth. . , . . we daunt and confound the enemies of the gospell , . pet. . . and adorne and beautifie our glorious profession , . phil. . and this serueth , to condemne , . all those that flatter their hearts with good intents , when they are vtterly voide of good fruits , prou. . esa . . . as also those , that vpon presumption that they are better then others , cease to better themselues , and so standing at a stay in religion , goe backward therein , . cor. . reuel . . and those likewise , that feare to abound in holinesse , zeale , &c. lest they bee accounted singular noted men , precise , vaine-glorious , &c. . and these especially , that haue not onely slacked their zeale in religion , but doe iustifie this decay , as being now more wise , sober , &c. in their profession , whereas before they were fierie , rash , indiscreet , &c. secondly , here is instruction , and that first , we must labor to increase and grow constant in godlinesse , and that by these meanes : . by auoiding the meanes of apostasie , which are , . corruption of iudgement , and that . we may be too holy : . that lesse will serue the turne , because many doe lesse , and we hope are saued , acts . . that gods mercie doth more abound in our failings , rom. . . . that we need not to be so perfect , seeing christ hath finished all for vs : seeing christ hath therefore perfited all things that wee might grow to perfection , hebr. . , . iohn . . corrupt practize : . when either we liue by examples of the greatest : . by the letter of the word of god , matth. . . or by the streame of the time : . or onely by the lawes of men : . or follow the most in religion : . or grow spiritually proude of our well doing : . or grow secure and dead in the performance of holy duties , performing them for custome , worldly , hypocritically , &c. . or grow inconstant in holy duties ; intermitting the set times , of prayers , hearing the word , &c. or grow negligent in conuerting others . . or admit of humaine inuentions , with the worship of god. . or proue vnthankefull vnto god for his particular mercies , . rom. . or fall into grosse sinnes , and lie in them without repentance : psal . . . or iudge vncharitably of our brethren , withdrawing our compassions from them . secondly , practise we these meanes to make vs abound in good workes , and grow constant therein . . remember we the continuall seruice of the saints in heauen , they inces●antly glorifie god , and also continually : . thess . reuel . . . consider we the power of iesus christ still remaines to couer our imperfections , and to strengthen vs to perfection : heb. . . . . know we that the comforter doth abide with vs , to lead vs into all truth : and so forward in al holines : ioh. . . . consider we that the righteous can scarcely be saued , . pet. . . & what pains the best haue takē toward heauē . . remember we y t iesus christ hath taken away all the rigour of weldoing , and yet enables vs by his spirit , to perfection , accepting our weakest endeuors , so they be sound , and enabling of vs to fulfill all his righteousnesse in due season . . retaine we soundnes of iudgement , concerning the power of godlinesse . . doe wee all things from the ground of the heart , as in the sight of god : . thess . . . cleaue wee still to the power of the word , and striue we to encrease in knowledge : . phil. . coll. . practise we constantly the duties of pietie and charitie . . watch wee daily ouer our hearts , in a true searching and examining the same . psal . . , . . see that we renue our repentance , as often as we sin . . labour wee the conuersion of our brethren , and iudge we charitably of them . . walke we alwaies in feare of our selues , and suspect we all our workes yea then most , when wee enioy greatest graces : prou. . . . remember wee our ends , and vncertaintie of our life , and the account we must make : . cor. . . . . and resigne we our selues daily into the hands of our god , resting on his prouidence : . pet. . matth. . . entertaine we cheerefully the motions of the spirit , and put them in practise diligently : ephes . . thus shall wee grow constant in weldoing , and perseuere vnto the end . and , . for our comfort learne we , that our god , that commands perseuerance , giues grace to the same , and therfore we shall continue , and not finally decay : we shall leaue our first loue , but not lose it altogether : . philip. . iohn . luke . . wherein note , that euery conuert hath a first loue , that is , when god hath reuealed his loue vnto him in christ , and by the spirit of god , it is shed abroad in his heart , then is the heart of a sinner inflamed to loue god againe , then is it inlarged with ioy vnspeakable and glorious , . pet. . for so great saluation : then doth it striue to expresse it thankfulnesse vnto god , for so great mercie : then is loue as strong as death , much water cannot quench it : cant. . and this is called , his first loue : and it is discerned by these markes : . by his renouncing of all , in comparison of it , and parting with the dearest for the enioying of it : so did the apostles forsake all in act : so must we forsake all in affection and in act too , so farre as it may hinder our enioying of christ : zacheus , luke . . . . when we endure any affliction for the words sake , . thess . . . , and that with great ioy in the holy ghost : heb. . ephes . . . when wee reuerence highly the ministers of the gospell , galath . . thinking nothing too deare for them . act. . when we cleare our conscience of all sinne , by which our sweete fellowship with christ may be hindred : so zacheus , luke , not being ashamed to confesse our particular sinnes , and renouncing them vnfainedly . when for christs sake we loue his poore members , and impart of our worldly goods bountifully to their reliefe , luke . zacheus , . ioh. . ioh. . psal . . . . when wee continue in the powerfull meanes of the diuine worship : act. . . when wee consult not with flesh and blood , nor communicate with it , but doe vtterly renounce the same in regard of heauen , act. . gal. . matth. &c. . and being rauished with the sweetnesse of the loue of christ , wee inlarge our selues to declare the same to our brethren , labouring to bring them to christ , by plucking them out of the fire : ioh . . iude . this is our first loue , these are the markes thereof , and by the same it is graciously preserued , and encreased . . whereby all those sudden flashes , and fained and inconstant affections of hypocrites are reiected : hebrewes . . and , . we put to the triall , for the soundnes of our conuersion , if we haue found such a loue in our hearts : by such euident marks . . the world is heere condemned , that boasts of the fauour of god , when it hath no argument of it conuersion by this loue : nay , esteemeth it a wonder , and madnes to be conuerted . . and the saints are comforted , that seeing their loue vnto god dependeth on his loue vnchangeable to them : . ioh. . . therefore as his is vnchangeable , ioh. . . so shall theirs be ; well they may leaue it , but they shall neuer lose it . and yet it is a great affliction that they leaue their loue : although of a certaintie , the saints may leaue their first loue ; so did dauid , peter , salomon , &c. psal . . galat. . . king. . and the reasons are , because as the fire is slacked by two meanes , either by withdrawing fuell frō it , or putting water , or ashes thereto : so there are two meanes , whereby the loue of the saints doth decay in them . either when they faile in such meanes as doe nourish the same : or , doe adde such , as may corrupt , and coole , namely , when either they , . neglect the powerfull ministerie of the word , &c. . thes . . . . . the constant practise of priuat , and publike prayer . . or the fellowship of the saints , heb. . . or the motions of the spirit : . or neglect to examine their hearts daily . . or faile in daily repentance , or , . neglect to conuert others : or else doe adde that which may corrupt : . as spirituall pride of gods graces . . carnall policie , subiecting religion to the same . . prosperitie , and setting their hearts thereon through couetousnesse : psalm . . luke . . tim. . . abuse of christian libertie , in the enioying of pleasures , &c. . cor. . . cor. . and vse of things indifferent . concerning spirituall pride , as conuerts are subiect hereto , in regard , . that now not being as others , yea , as themselues were , yea , being in some measure made partakers of the diuine nature , and aduanced to the hope of so glorious an inheritance ; may they not hereby be enticed to iustifie thēselues , and despise their brethren ; to condemne , where they should endeuour to conuert ? &c. esay . . . euen their desire to keepe themselues in this estate , may be an occasion to satan to breede spirituall pride in them . as namely , that being now pluckt out of the common condemnation , and separated from the world and wicked ones , by their effectuall calling ; may not the saints vpon pretence to keepe themselues vnspotted and vndefiled , grow to singularitie , and so to separation , which are very dangerous branches of spirituall pride ? . the execution also of their callings is subiect to much spirituall pride . either they may neglect altogether their ciuill callings as too base , and derogatorie from the prouidence of god , and their christian libertie , which is a fruite of spirituall pride , seeing the lord hath imposed these callings to humble them . or else they may so carrie themselues in their christiā callings , as by their morositie , discontent , &c. they shall not obscurely discouer much spirituall pride . . the speciall prouidence of the almightie , in leading them to perfection , may also through the subtiltie of satan be an occasion of much spirituall pride . and that , . either in regard of such chastisements which the lord exerciseth their nature to clense the same , in the impatient bearing whereof , pride is discouered . . or else the prosperitie of the wicked , may bee an occasion of spirituall pride , as being prouoked by satan to fret and repine thereat : psal . . . ierem. . iob . . either they may be puffed vp with those wonderfull deliuerances , which the lord in his mercie bestoweth on them in their conduction to glorie : . cor. . verses , . . cor. . . . or else they may reioyce at the destruction of their enemies , and so be tainted with spirituall pride : iob . . either they may be hastie , in expecting the reward , and so for want of patience , discouer spirituall pride : heb. . . or else desire death , in regard of their continuall troubles , and so discouer their pride , in not waiting the lords leisure : iob . ionas . . either they may be crossed in their expectations , and so preferring their credits before gods glorie , bewray their pride : ionas . . . . or else , beyond their hope and expectation , they may be endued with extraordinarie graces , and so are subiect to be exalted aboue measure : . cor. . . thus may the saints be subiect to spirituall pride , and so thereby giue occasion of the losse of their first loue : . the lord resisting the proud , and bringing low the mountaines ; emptying the high minded , and giuing grace to the humble : . pet . . . their pride making them seeme vncharitable , and so not vsing their talents , they are for a time taken away . . the spirit hereby being grieued , ceaseth to worke in them , nay happily leaues them to grieuous buffetings . touching policie by it , i meane , that wisedome which ciuill gouernment discouereth in managing it affaires , for the adorning and preseruing thereof . this , howsoeuer it may be an handmaid to religion , yet carrieth some sway in the manner thereof : as , . in ordering the time , and place , and outward decencie for the diuine worship . . in compelling the outward man , to the outward forme and meanes of religion . . as also , in executing the holy censures of the church , vpon the refractarie and obstinate . . and in protecting the innocencie and vprightnes of the saints , from the rage and wrongs of the wicked : and , . punishing the enemies of the church . yet may it also proue an enemie to sinceritie , and so bee an occasion ( if wee be guided thereby ) to leaue our first loue , and that in these respects : as , first , when it vndertakes to iudge and authorise the rule of religion : namely the word of god. . when it adioynes to the same , the inuentions of man , making it equall with the word of truth . . when it stands more vpon the forme then the power of godlinesse . . when it excludes the substance of religion for the outward complement thereof . . when it becomes a meanes to iustifie the wicked , and condemne the righteous : esay . matth. . . when it presumes to limit sinceritie to times , persons : and , . when it insulteth and lords it ouer the conscience , by inquisition into the secrets of the heart , and violent forcing the same , contrarie to the tendernes , and true information thereof . thus may policie bee an enemie to religion , and so a meanes of the leauing of our first loue . and so may also prosperitie : . if either hauing much , wee set our hearts vpon it : psal . . . and so are withdrawne to execute the lusts of our hearts : . or measure our estate in grace by our prosperitie . . or , are not willing to be abased , as we doe abound . . or grow secure , and vncharitable hereby , either despising our poore brethren , or insulting ouer thē : . pet. . much lesse being inlarged in compassion of their affliction , or open handed to relieue them : or promise constancie of this ticklish estate vnto our selues . . and so also by abuse of our christian libertie wee may leaue our first loue ; as hereafter shall more fully bee declared . thus may we leaue our first loue ; by these meanes may our zeale be cooled and abated . and this serueth , . for our triall whether euer we had any first loue , or no : namely , if wee shall finde that by these meanes wee haue been cooled therein . . and so for our comfort and sound direction , that if we euer had this first loue , we shall recouer it againe : and , . that wee may know how to recouer it , by vsing aright such meanes , as being abused , haue been the occasion of this decay : the manner whereof is laid downe hereafter . and this serueth further , . for reproofe of our times , who may be iustly charged to haue left our first loue , by trying our selues by the former meanes , whereby this first loue is slaked . . and for our further instruction herein : . know we , that we may be subiect to a false imputation of leauing our first loue , in many respects . as , . when vpon the iust consideration of the nature of our christian libertie , as being spirituall , we limit our zeale within the bounds of our callings : so giuing vnto god the things that are his , that we denie not also vnto caesar that which is his . this moderation , howsoeuer with the anabaptists it be traduced as luke warmnesse , and temporizing with the world , to auoid affliction : yet indeed it is an holy rectifying and ordering of our zeale by humilitie and wisdome , that so it may hold out , and be perfited through patience , and that from the commandement of the lord our god : rom. . . we may be falsely charged to haue left our first loue , when wee are outwardly encreased with temporall blessings . as if because prosperitie is apt to coole , by making vs secure , and forgetfull of our god : therefore it must needes follow , that wheresoeuer there is outward abundance , there is inward leannes and barrennesse : psalme . . which imputation is hereby proued to be most vniust . . both because the saints of god haue increased outwardly , and thriuen inwardly too ; as , abraham , dauid , &c. . the vertue of that promise makes hereunto : that if all things ( then surely outward blessings ) shall worke together for the good of the elect , rom. . . especially seeing the lord giueth grace to vse these gifts aright . . and seeing godlinesse hath the promise of this life aswell as of a better ; and the more y e saints partake of the mercy of god , y e more their thankfulnes & obedience doth encrease ; and being knit vnto the lord with more bonds , seeing the more they receiue , the more they feare themselues , and so by imparting liberally vnto others , doe ease themselues of the burthen ; and approue their loue vnto god , by their vnfained loue vnto his saints : as hereby they are more deeply interessed in y e prayers of the saints , so is heauen more inlarged to the increase of their loue . the lord heares the prayers of the poore , and inlargeth the hearts of his stewards , to loue y t god more seruently , that so inables thē to comfort others . and so being faithful in a little , they are still increased : vntill being full of grace and abounding in euery good worke , they are made meete partakers of that glorious inheritance : . coll. . matth. . . cor. . and may not our spirituall wisedome in auoiding of vnnecessarie troubles , expose vs sometimes to this false imputation that we haue left our first loue ? . yea surely , if either by wise and modest answeres we auoid troubles : . or by concealing of that truth , which wee are not bound in conscience to discouer , we so escape . . or by auoiding the rage of our enemies , when our time is not yet come , we are yet freed from troubles by remouing from our habitations . . or by changing our habits and features we so auoid the furie of the aduersarie : if by any of these , through the blessing of god wee escape such troubles , which others , for want of this wisedome , are ouertaken with ; presently wee are charged with want of zeale ; we are condemned to be luke warme , to haue left our first loue : and , &c. . especially if wee vse our goods , as a meanes to redeeme the bodie from trouble , oh this is censured as vnlawfull ; and so auoiding troubles as by vnlawfull meanes , we are challenged of cowardize , want of zeale , corruption , &c. an imputation : how vniust and vncharitable it is , may appeare by these circumstances : . because we are not bound to giue an account of our faith to euery priuate man , but only to the magistrate , and whomsoeuer hath lawfull authoritie to require it at our hands , as the minister , and such as haue charge ouer vs. and that , because hereby they may haue comfort in discharge of their dutie , that they haue not laboured in vaine : or , . may be humbled in our want of profiting and growing in knowledge , and so encrease their paines and prayers for vs. . they are in gods stead , and in refusing to giue an account vnto thē , we deny and renoūce euen god himself . . they may be prouoked hereby , to perseuerance and maintenance of the truth . . though they must not be lords ouer the conscience , to make , or alter the truth , yet they are witnesses vnto the conscience concerning the trueth , yea they are appro●ers and maintainers thereof , to the comfor● of the beleeuer and furtherance of his faith . and therefore , though we giue not account of our faith either . to the scorner , that hereby will take occasion to insult and blaspheme our god and his sacred truth . . or to the open enemie , that as he hath no calling to require , so we haue warrant to conceale it , as being bound to preserue life , and not to cast pearles to swine . . or to the ignorant , that desireth not information thereby , lest we beate the aire , and runne before we are called , expose our profession o contempt , &c. . or to the priuate christian , otherwise then in a case of necessitie on our parts , to remoue a false imputation ; and on his part , to guide him that is in darknesse , and desires our helpe . yet doe we not herein betray our faith : but rather wisely maintaine the honour , and preserue the vertue thereof , both in defending the same from the reproches of the wicked , as also in reseruing the vse thereof to it fit season and occasion , when our god shal be best glorified , our profession iustified , and brethren informed and confirmed thereby . and this is , . when we haue an especial calling to witnesse a good profession , as being inwardly furnished with gifts , and outwardly led foorth by the spirit , to maintaine the cause of christ iesus our sauiour . the one of these we shall discerne : . by sound knowledge of y e cause in particular , which we are to make good by whatsoeuer sufferings , so that our iudgements are throughly informed , and so our consciences conuinced with the trueth , doe finde rest and comfort therein : ephes . ● . phil. . . by our ardent loue vnto that truth which wee haue apprehended , and heartie desire that by any our neuer so great affliction , it may bee glorified in the hearts of the saints . . by our especiall apprehension of gods singular mercie towards vs , in accounting vs so worthie as to make profession of that truth . . hence wee euen long and desire to taste of that cup which the profession of that truth may cost vs. . yet so , as that our most ardent desires are subiect to contrarie buffetings of feare of our owne inabilitie in our selues : and therefore , . rather desiring the grace of the spirit so to conduct vs in the combat , that gods cause may be honoured in our constancie therein ; then we in any sort magnified thereby , nay that wee shall haue in respect of the flesh , any good issue out of them , howsoeuer we haue many gratious promises , yea likelihoods for the same . . and therefore simply submitting our selues to the will of our gratious father , rather to vndergo any the most grieuous extremitie , then the least disparagement may redound vnto his glorious truth . . finding in our selues a gratious contentment in our god , arising vpon long experience of the deceitfulnesse of the world , and faithfulnes of our gratious father : and , . so discerning in our selues a readines to death , as being prepared thereto by daily mortification , and experience of our sweete societie with our blessed god : . as that withall wee especially for this end desire life , euen to witnesse a good profession , and giue glorie vnto our god , in auouching and sealing vp his eternall truth , with our momentanie sufferings . to this end , . finding in our selues an abilitie of faith , relying rather on gods promise to guide vs with his counsell , then our owne experience , to wade thorow the affliction . thus may we discerne inward sufficiencie to make profession of our faith . and for outward calling , and leading forth by the spirit thereunto , there are these markes of it : first , in respect of vs : as that , . we haue alreadie published and declared that truth , and so now much more ( it being called in question ) are to iustifie the same . . are also prouoked by our people , that haue depended on vs , to make good the same for the establishing of their faith ; lest our suppressing , or deniall , may shake , and make shipwrack thereof . . are especially called thereto by the magistrate , who may require a reason thereof , and forced by the gainsayings of the enemie , to defend the same . secondly , in respect of the truth . and that , . when it is openly resisted and gainesaid of a peruerse generation , not onely priuately and indirectly : and when . by the suppressing thereof the glorie of our god is necessarily impeached , the power of religion vndermined , &c. otherwise in matters . of difference , which reach not thus farre , we may be silent , respecting the peace of the church , and dealing rather with our god in prayer for the reformation of such breaches , and by all priuate and peaceable meanes , rather enduring an inconuenience or couering an infirmitie , then by any publike opposition , making a rent and diuision in the church of god : . as also , if our persons rather in malice are aimed at , then the truth oppugned , we may auoide the rage , by flying , concealing , &c. . at leastwise , though we be not altogether silent : yet so farre we may conceale the truth : . as it is not demanded : . and may satisfie the honest purpose of the questioner : . yea , may happily , by stumbling of him , and turning his edge vpon another ; so thereby diuert his malice from our selues . so did our sauiour put the pharisies and sadduces together , and thereby escaped . so did he for a time goe aside , and walked no more openly , neither committed himselfe vnto them , because his time was not come . nay , may wee not shape such an answere to our aduersarie , not onely to conceale part of trueth , as samuel did , . sam . but euen to giue vp the wicked to their owne counsels , that will not obey the truth ; bidding them goe vp and prosper , as micha●●h did , . king. ? yea in an holie dirision , vpbraiding their carnall confidence : reioyce oh young man , and take thy fill ? eccl. . and seeing they will not be reclaimed , and hate to be reformed ; may not the prudent keepe silence in such euill times ? . chron. . amos . or so only speake , as to leaue the incorrigible to their lusts , ceasing to rebuke a scorner , that we may wisely auoid his hatred , and so pronouncing the wrath of god against him , in yeelding him vp to his owne lusts ; as that he may blesse his soule in this fearfull libertie , and wee by thi● wisedome may maintaine our holy libertie . oh that we were wise to consider of these things and to whom the arme of the lord shall reueale them . for the waies of the lord are righteous , and the iust shall walke in them , but the wicked shall fall therein . as for the changing of our features and habits for a time , to auoid vnnecessarie trouble herein , i take it , wee may thus farre be iustified . as though . not to change our names . and that because they are of a diuine institution , as well as ciuill , imposed not only to make distinction of our persons from others , but to be witnesses & pledges of our profession , and both memorials of gods former mercies towards vs , as also euidences of gods euerlasting couenant with vs , to be our protector and preseruer for euer . and therfore not to be denied , if we be demanded the same , lest therein we denie our faith : neither to be changed , because our profession must not bee changed . especially seeing by deniall , or changing , wee shall not onely not aduantage our selues to the thing wee intend : namely , not to be knowne , seeing by other markes of proportion , or complexion , wee may be bewraied : but being discouered , we shal hereby adde vnto our affliction , not only being iustly exempted out of gods protection , by reiecting the badge thereof , our names , but exposed also the rather to the rage of man , as being tainted hereby with dissimulation , &c. adde we hereunto , that not only we haue not any president in the scripture for the like in this case , but also this changing of names is practised by such as , either in their iudgements , or liues , or both , deny the lord that hath bought them , namely , iesuites , seminaries , theeues , cosoners , &c. for our feature , so farre as that may be altered by changing the fashion of the haire , beard , &c. this being but ciuill , and differing according to the diuers guise of each nation , so no painting or disfiguring , abhorring to nature , or denied by ciuilitie , and religion , bee added ; i see not but this libertie may be vsed , in a case of necessitie , for the preseruation of life : so it stand with our callings , and tend to gods glorie . the like we may determine concerning change of apparell , as being a ciuill thing , and therefore both subiect to a religious end , the preseruation of life with a good conscience , and also subiect to change , according to the diuers guise of nations , callings , condition , and occasion , of prosperitie , or aduersitie , keeping our selues within the bounds of our christian libertie , becomming all vnto all ; as , to winne others , so to preserue our selues for their good ; as most desirous to be with christ , which is the best of all , and yet readie to follow the lord in any good occasion , for the preseruation of life to benefit the saints , and make sure our owne election : prouided that we , . keep our selues within the compasse of our religious and ciuill callings . . that we change not that which is vsuall to the other sex . . that we deny not our profession , if this meanes will not conceale vs , being demanded particularly . . that wee simply intend , in our preseruation , gods glorie , for the benefitting of others . a fourth occasion of this false imputation that we haue left our first loue , is our discretion in reprouing for sinne , when either we cease to reprooue scorners , although our soules doe not cease to weep in secret for thē , and our contrary conuersation is a cōuiction of thē : or reproue priuatly , & generally , if in publike , making difference of persons in regard of their calling and qualitie of their sinne , sauing some with feare , and yet raising vp others with the spirit of meeknes , gal. . &c. . which imputation how vniust it is , may appeare by the rules of the holy ghost : . tim. . . mat. . and also , . by the practize of the saints : nathan , . sam. . paul : compare the practize in reproouing the church of corinth , first epistle and . chap. and the church of galat. . chap. but aboue all , the practize of our sauiour is peerelesse , in his different reproofe of the scribes and pharisies : mat. . luk. . and of his disciples , mat. . mat. . . a fifth occasion of this vniust challenge that wee may lose our first loue , is , when the hand of god lying heauily vpon vs in some outward emptying , because our estate is decaied outwardly , therfore the world concludes a decay within : especially , if wee surcease in a measure such duties of charitie , wherein , before when our cup ouerflowed , we abounded , towards others : which by this may appeare to be most vnrighteous ; because it is the purpose of the heart which god respects , which may bee no lesse open to our brother , though our purse be straitned , yea being scanted of this outward deuotion , may be more inlarged in spirituall almes to procure mercie for the soule , and contentment in all estates : act. . . a sixth occasion there is also of this false imputation , when wee rectifie our charitie by wisedome to our selues , so distributing to others as that we prouide for our owne , lest we be worse then infidels , and so louing our neighbor as that we proue not cruell to our selues ; so diuiding to others that we preferre the household of faith , galat. . . both doing the best good , and , as we may , continue & hold out longest therein . for which , seeing wee haue the warrant of the holy ghost , as wee ought to auoide all appearance of this euill by moderation , in our procuring and vsage of these things : so neede wee not feare hereby any cooling of our loue . only make wee this vse of this vniust imputation , as to suspect our selues in regard of our carnall loue , and to trie our abiding in the loue of god , by such a loue vnto our selues , as may prouide for the flesh , to the humbling and mortifying of the same , as may further our selues and others to those durable riches , which are at the right hand of our god for euermore . lastly , wee may be falsely charged to haue left our first loue : when encreasing in knowledge of our right in iesus christ , and from him in these outward things wee take libertie for the vse of some things , ( which before we refrained , as being either not informed , or not throughly resolued concerning them ) either because they are indifferent , and so are all ours in christ , and being sanctified by the word and prayer may be lawfully vsed , seeing to the pure all things are pure . or else being simply good , are now of conscience to be embraced , and cheerefully practized , that they may further vs to the chiefest good . which how false an imputation it is , seeing the rules of the word , and practise of the saints haue made good : . cor. . galat. . &c. therefore let vs feare the cooling of our loue , in the vse of this libertie , so that our consciences bee perswaded and practize warranted by these rules : namely , first , . that the meanes of our encrease in knowledge bee the word of truth , not the authoritie of man. . that wee be able to discerne betweene things that differ : not stumbling at euill things , vnder the pretence of indifferencie ; nor subiecting things simply good , to the nature of things indifferent , making the necessarie worship of god , a matter of indifferencie , as the preaching of the gospell , catechizing , fasting , &c. yea , thrusting out the substance of holinesse for the complement thereof . that as we despise not order , so it further true deuotion : so we rest not in the outside , and make an idol of bodily seruice : rom. . . phil. . . . that in this liberty we offend not our christian brother : neither the magistrate , by refusing what he lawfully imposeth ; nor the weake brother , by not informing him in the true vse of these things ; or vsing what may iustly giue occasion , either of doubting in faith , or corruption in life : . cor. . rom. . . that herein also we not only auoid what may hurt , but in all spirituall wisedome doe that which may further to the best good , euen the saluation of the soule : . cor. . . and all this to the only praise of our glorious god , through iesus christ : . cor. . . thus may wee bee falsely charged to haue left our first loue , and thus may we be established against these false imputations . but say , what others fasten vpon me , that i feare in my selfe . i feele not that ioy and inward comfort i sometimes had : these ouerflowings , and extraordinarie sweetnesse , though i faint after them , and refresh my soule with the meditation thereof , yet i finde them not so abound and runne ouer , as in former times : may i not hereby coniecture that i haue lost my first loue ? surely the lord giue thee wisedome herein , that thou doest not wrong thine owne heart , and preiudice the wisedome and mercie of thy god. remember that thou liuest by faith , and not by sense : . cor. . . though thou seest no outward meanes , yet thy faith will assure thee that god is able and will prouide him a sacrifice , genes . . yea though thou hast no inward feeling of comfort , yet shalt thou trust in god , euen though he kill thee . and this is the victorie of thy faith , euen to beleeue aboue feeling : thus is thy faith perfited , euen laying hold on things not seene , when it is depriued of the sense of things past , and present . and may not thy god withdraw these comforts from thee , for the further triall of thy faith , and loue vnto his maiestie ; that though thou want that comfort which heretofore thou hast had , yet still thou canst giue glorie vnto thy god in beleeuing his word , and in large thy loue vnto his maiestie , euen when he seemes to haue forsaken thee ? and canst thou haue a better triall of the power and purenes of thy faith , then aboue hope to beleeue vnder hope in the promises of thy god , subiecting thy chiefest good vnto the glorie of god ? and through want of present sense being guided to forget what thou hast enioyed , lest through spirituall pride thou mightest rest therein , and rob god of his glorie , thou doest the rather make haste to that which is before , by the power of thy faith seeing a farre off , yea laying fast hold on eternall life by renuing thy strength in iesus christ ? and is not the lord herein wonderful , that by withdrawing sense of present ioy , he both purgeth vs of such euils as may corrupt the same , namely , spirituall pride and securitie , and also causeth vs hereby to lay faster hold on iesus christ , who onely must perfit the worke that is begun in vs ? and canst thou expresse thy loue in greater measure vnto thy god , then to loue him then , when hee seemes to haue forsaken thee ? then to follow after him when hee seemes to runne from thee ? doth not this aduance the sinceritie of thy loue ? doth not this exceedingly approue thy conformitie to thy sauiour , that as hee was contented to be abased in himself , yea to become of no reputation , that thou maist be accepted ; so thou art contented to be emptied , that god may be glorified , thou canst willingly want present comfort , that thy god may haue vnfained worship , when now , not so much for thine owne sake , as for his glorie , thou doest beleeue in him , when though he kill thee , yet thou wilt trust in him ? and canst thou be a loser where the lord is such a gainer by thee ? canst thou leaue thy loue when the lord doth purpose to trie the soundnes of it ; when the lord prouoketh thee to liue by faith ; when by the power of faith hee will thus enable thee to lay hold of eternall life ? surely as this is the life of faith to exceed present sense ; so this want of present comfort thus conceiued , and applied , shall be both a meanes to enable thee to make better vse of such ioy , when the lord shall againe turne his countenance vpon thee : and in the meane time minister exceeding comfort vnto thy soule , that thou doest constantly beleeue in , and vnfainedly loue the lord thy god. and therefore doubt not herein of any decay of thy loue vnto thy god , because the lord in his wisedome , for thy trial , withdrawes the present pledges of his loue from thee . for neither couldest thou endure at all , in thy sense of this want of present comfort , if thy god did not secretly vphold thee with inward and vnspeakeable consolations . and in that thou discernest want of ioy , it is not so much because thou wantest that which thou hast had , as that by faith thou apprehendest that vnspeakable ioy which thou hast not : which that it doth euacuate and emptie thee of sense of present cōfort , it is no more maruell , then that the glorious light of the sunne should obscure the light of a candle , or that a drop should not be discerned being cast into the maine ocean . onely for thy full satisfaction herein , examine thy heart in this case , by these rules : first , that thou hast not giuen thy god iust occasion to withdraw these comforts from thee : either , . by not prizing them bighly and inualuably : . or by not being throughly humbled with thē : else , . through beholding of the sun when it shined thou wast dazled , and puffed vp therewith . . and so didst not imploy them to the best vse of thy master , aduancing his glorie , and to y e good of thy brother . . either thou didst measure the infinite loue of thy god by them , and so didst ouerrate these comforts . . or else thou didst corrupt them by mingling them with the flesh , and making them serue the lusts thereof . . either thou conceiuedst basely of the meanes , that conuaied these comforts vnto thee , namely , the ministerie of the word , dreaming of reuelations and extraordinarie meanes . . or else being ouerioyed with these comforts , thou becamest presumptuous and idle , neglecting thy calling which god hath appointed to humble thee , and thereby to fit thee to greater comforts . secondly , examine thy affections in the want of these present comforts . . that thou esteeme not thy case desperate for want of them . neither , . be so contented with this dispensation of thy god , but that it reioyceth thee vnfainedly to remember what thou hast felt , and . thou doest vnfainedly mourne for the want of this gra●ious aspect , and withall . doest vnfainedly hunger after the returne , and increase thereof . and to this end . doest vse conscionably , and reioyce in , the meanes of the preaching of the gospell , and effectuall prayer for the recouerie of the same : cant. & . . yea doest labour to conferre with the saints , and holy ones , making triall of their feelings , and quickning thereby thy dulnes , by prouoking their prayers , &c. . and waitest patiently the leisure of thy god , for the returne of comfort , as may stand with his glorie , resoluing thy selfe , that his grace is sufficient for thee . thus if thou art resolued in thy iudgement , and art thus established in thy affections , the lesse thou feelest the loue of thy god , the more is the triall of thy loue towards him ; and the more hee tries thy loue , the more is his loue towards thee , and therefore thy loue to him must needs be enlarged : which thou doest expresse by thy saith , in beleeuing beyond thy feeling , and hereby giuing glorie vnto god , thou doest grow in his fauour ; by the power whereof , thou art encreased in his obedience , and so followest hard after the marke , to obtaine that crowne of glorie . if yet thou art doubtfull of thy abiding in loue : as thou maist decay ; so thou art iealous of thy selfe herein : i say vnto thee , blessed is the man that feareth alwaies . and that thou maist be resolued , whether thou art decaied or no , obserue for thy triall these markes thereof : which are apparent symptomes of the leauing of our first loue . . know thou that if thou hast lost that peace of conscience , whereby thou wast wont to come with boldnes into the presence of thy god , and powre out thy soule in strong cries and teares vnto thy god , and so canst not pray with that euidence , as in former times , with that patience and constancie ouercomming thy god. . if thou growest fearfull of troubles , and vsest carnall policie to preuent them . . if thou growest worldly , and couetous , withdrawing thy hand from the necessities of thy brother , and neglecting the occasions of charitie , &c. . if thou growest negligent in hearing of the word , contenting thy selfe either with none , or an vneffectuall ministerie . . if thou canst dispense with thy selfe in vaine sports and recreations , gaming , vaine talke , &c. whereof heretofore thou madest some conscience , wasting thy time and wit in them . . if thou canst frame to all companies , and temporize with each , as presuming vpon thy protection , from thy christian calling : ephes . . . . if thou art afraid of death , and neglectest the daily and constant examination of thy waies , and holie duties in priuate , vnto thy god. . if thou canst so ioy in these earthly things , as either not to feele a lothsomnesse in them , or not to vse them as sparkes to encrease the fire of thy spirituall ioy . . if thou measurest the happinesse of the life to come by that sense , which for the present thou hast thereof ; thou doest not liue by faith , and therefore thou hast left thy first loue . and for thy comfort obserue herein an especiall mercie of thy god , that there will follow this losse of loue : . inward trouble of conscience , which will giue thee no rest till thou hast resolued thy case with god , and recouered : psal . . , &c. . some outward sensible stripe either in thy goods , person , children ; to open thine eyes the better , and bring thee to repentance : iob . , . . now the world will not faile to flatter thee , and as it were to owne thee , that so thou maist suspect thy selfe the rather . . and yet that thou maist discerne the worlds loue , thou shalt not want some mocke and reproch , to cast the durt of thy decay in thy face , that so thou maist bee ashamed and confounded in this decay . . and happily thou maist be giuen vp to some grosse sinne , the more to discredit thee with the world , that so thou maist not be corrupted with the flattery thereof . and therefore thus thou maist recouer out of this decay : . rest vpon the promises of thy god , that thou shalt recouer , and thy latter end shall bee better then the beginning . . meditate on the former experience of the ioy of the spirit , that so thou maist presse the lord from his wonted mercies : psal . . . sam. . . consider the meanes that the lord vsed to plant this ioy and loue in thy heart , and by the same know , that he will renue this worke , and therefore at no hand be driuen from the meanes : cant. . cant. . . . resolue that thy former estate was better then now : os . . . . and therfore returne to thy first loue againe , that so the lord may renue and increase thy loue vnto him . . acquaint the experienced souldier with this thy estate , that so he may be a meanes to quicken thee againe . . giue wee not ouer our pursuit of these comforts : spare we no paines : thinke we all time too little : impose we extraordinarie afflictions , as fasting , and so groning vnder the burden , and detesting our selues : giue wee the lord no rest , till he hath returned to his rest , and recouered our decaies : cantic . . to this end vse we the meanes before set downe to recouer from apostasie . and be we comforted , that we shall not lose , though we haue left this loue . and this is the last lesson to bee obserued out of this scripture : namely ▪ that the saints shall not lose , though they leaue their first loue : luk. . psal . . . tim. . . . because the lord hath promised to continue his loue towards them : ioh. . . ioh. . . their afflictions doe tend to their perseuerance , as purging out their sinnes : esay . . . their sins turne to their continuance in grace : . as making them afraid of sinne : . and more expert to conquer the same : . more fit for grace , by making them more humble , and hungry after it : . more mercifull to others , and therefore moouing the lord to haue more compassion on them . . their sauiour liueth and triumpheth , to make them more then conquerours : rom. . . . ioh. . . . the spirit and word shall abide in them to hold them on in grace . and therefore . this condemneth the blasphemie of papists , who teach that the saints may fall finally , and therein doe impeach the power and faithfulnesse of god. . it checketh the insolencie of the wicked that reioice at the fals of the saints , and insult ouer them , seeing that though they fall , they shall rise againe : mich. . . . as also it reprooueth the infidelity of the saints , who doubt of their recouery , and wrong the faithfulnesse of god , and power of their faith , greeue the blessed spirit , and deny in a sort the merit of christ . . heere is first for the world to iustifie gods faithfulnesse , seeing he doth not forsake for euer ; lam. . . . . heere the saints are lessoned , as to feare their falles , and not to sinne vpon presumption of recouerie ; so not to distrust of gods mercie in their greatest failings , seeing the lord is faithfull , and they shall recouer , though not so forcible a measure as before they had , yet sufficient to the enioying of that happinesse that the lord iesus hath purchased for them . to this end , for the further satisfying and comforting of the conscience , obserue wee these two things : first , that it is one thing to leaue our first loue , and to be luke-warme , neither hot nor cold . . that there is great oddes betweene leauing our first loue , and losing it altogether : we may leaue , in regard of a former measure , and yet hold a true graine which shall cleere vs of luke-warmnesse : and though we leaue a measure , yet wee lose not all , because the least remaining will be a meanes to recouer againe , if not so much as we haue had , yet so much as shall serue both to keepe from finall apostasie , and further to eternall glory . . and therefore heere is matter of exceeding consolation to the elect of god , not to trust their owne vnbeleeuing hearts , much lesse satanslies ; but to rest on the faithfulnesse of god , not iudging themselues by what they are in their decay , but by what they were in their first loue : and so pressing the lord in his faithfulnesse , and their former experience , they shall bee vpheld in their greatest failings , by a secret power ; and in good time the lord will appeare vnto them to bring foorth their righteousnesse as the light , and their weldoing as the noone day , that so their latter end may be better then their beginning . glory be to the lord iesus . notes, typically marginal, from the original text notes for div a -e act. . . matt. . . . cor. . . esay . zach. . esay . genes . . . notes for div a -e galat. . . rom. . . iohn . . occasions to conceiue a false conuersion . . complexion . . natures impotencie . . education . . restraining spirit . rom. . note . heb. . . . . spirit of illumination . matth. . . cor. . iob . gal. . . . tim. . . afflictions . psal . . . pet. . . prosperitie . . ciuill calling . prou. . psal . . ier. . . os . . . psal . . os . . . tim. . . eccl. . . psal . . . pet. . . . ioh. . . . profession . practise . matth. . luk. . mark. . . tit. . . matth. . act. . . act. ● . . . cor. . . iohn . psal . . ezech. . . . heb. . . . cor. . . . tim. . . pet. . . . phil. . psal . . psal . . malach. . reuel . . matth. . . . cor. . . . ioh. . notes for div a -e occasion and coherence . verse . ose . . lament . . rom. . . summe and sense . . doctrine . the best haue their infirmities . ephes . . col. . rom. . . iohn . . ephes . . . rom. . . rom. . . reasons . why infirmities remaine in the saints . ephes . . . ioh. . . rom. . vses . . of reproofe : . of the papist . . prophane protestant . . the ignorāt protestant . . the carnall protestant . sinne to be striuen against , though we can not fully and wholly subdue it in this life . . the weake protestant . . vse , of instruction . . to rest only on christ . . to be humbled with inward corruptions . . to be compassionate to others . . to trie our estate in sanctification by infirmities . . vse . of comfort . that we haue right in christ . to preuent despaire . . ioh. . . eph. . . . . rom. . . . galat. . . . not to imagine our case singular . that infirmities shall not fester in vs. iob . . act. . , , . doctrine . sinne to be reproued . leuit. . . reasons . vse . . of reproofe to the flattering teacher . . of the peruerse and malitious that cals darkenes light , and light darknesse . . of the respecter of persons . . of the people . . tim. . galat. . . vse of instruction . hos . . . esay . . iohn . ● . sinne how to be reproued . amos . . . sam. . . sam. . . . vse , of comfort . doctrine . . the least sin in the saints is sufficient to make the lord to come against them as an enemie . rom. . vses . . of conuictiō to those that by reason of prospe●●●y flatter themselues in integritie . . those that are impatient vnder the rod deseruing the same . . those that iudge peremptorily the estates of men by outward things . vse . instruction how to keepe god our friend . to be patient vnder the rod. . to trie our estate by the vse of y e crosse . how the saints though leauing their first loue , yet may be iustified that they faint not . doctrine . the elect must goe forward and perseuere in grace . reasons . vses . . of reproofe to those that deceiue themselues with good intents and motions . of such as goe backward . . as feare to to be noted of singularitie . . such as iustifie decaies . vse . of instruction , how to increase . meanes of apostasie . . corrupt iudgement . . corrupt practize . meanes whereby wee may attaine constancie in weldoing . . peter . . doct. . euery true conuert hath a first loue . rom. . . first loue discerned by markes . matth. . ioh. . coloss . . . . tim. . . . luke . . vse . to condemne flashes & tasts . to trie our conuersion . to reprooue the worlds deceit . to comfort the saints . doct. . the elect may leaue their first loue . and by what meanes . meanes of leauing first loue . . withdrawing that should nourish it . . adding , what may coole and quench it . . spirituall pride , an occasion to leaue our first loue , and how . . pet. . . ecccl. . . matth. . ephes . . . ● . policie , a meanes o● cooling our first loue . policie , how a friend to religion . how an enemie , and ●o a meanes fleauing out first loue . the practize of pop●rie , in maintaining their religion . prosperitie an occasion to coole our first loue , and how . psal . . . and so our abuse of christian libertie . vses . . of triall . . of comfort . . of instruction to recouer . . of reproofe . the saints may be vniustly charged to haue left their first loue , and how . matth. ● . and that , first in the true discerning and vse of our christian libertie , whereby we submit our selues to lawfull authoritie . . in that wee are endowed with outward prosperitie , . tim. . . . iohn . . gen. . . cor. . . . see the daily sacrifice for the right vse of prosperitie . . spirituall wisedome in auoiding of troubles , an occasiō to charge vs with losse of first loue . and cleered from this imputation . faith how , and to whom to be giuen account of . . to the magistrate and minister , and why . faith to whom 〈…〉 be giuen account of . how to discern inward sufficiencie to make open pro●e●sion of faith in the time of trouble . . phil. . iohn . how to discern an outward calling to make publike pro●ession o● faith in troubles . wherein we may be silent . ioh. . prou . ose . names and habits whe her they may be changed , and how farre . names not to be changed . abrahams name changed and no warrāt , because this was done by god , and the case different . feature . apparell may be changed . . phil. deut. . a fourth occasion , is the vse of spirituall wisedom in reprouing for sin . a fifth occasion , is outward and inward afflictiōs . . cor. . . . a sixth occasion ▪ 〈◊〉 the honest prouision for our families . . tim. . a seuenth occasion to this vniust challenge that we haue lost our first loue , is the vse of our christian libertie in things indifferent . act. . rom. . . cor. . . tim. . tit. . . the right vse of christian liberty in things indifferent . phil. . . rom. . . whether want of feeling of former comforts may be a iust imputation that we haue left our-first loue . gods prouidence discouered herein . iob . . heb. . . rom. . . rom. . iob . . note● . resolution herein . note . triall hereof . prou. . . how to know whether we haue left our first loue . by these markes . symptomes that follow the leauing of our first loue . how to recouer first loue . doct. . the saints shall not lose their first loue . reason . ose . . . esa . esa . . vse . psal . . . luk. . the reasonableness of personal reformation, and the necessity of conversion; the true methods of making all men happy in this world, and in the world to come seasonably discoursed, and earnestly pressed upon this licentious age. by j.f. a sincere lover of his native countrey, and the souls of men. flavel, john, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing f b wing f _cancelled estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : , : ) the reasonableness of personal reformation, and the necessity of conversion; the true methods of making all men happy in this world, and in the world to come seasonably discoursed, and earnestly pressed upon this licentious age. by j.f. a sincere lover of his native countrey, and the souls of men. flavel, john, ?- . [ ], , [ ] p. printed for thomas cockerill, at the three legs in the poultrey, over against the stocks-market, london : . j.f. = john flavell. "the second part: evincing the possibility, necessity, and excellency of conversion to god" has separate dated title page; register and pagination are continuous. identified on film as wing f (number cancelled in wing nd ed.). reproduction of the originals in: glasgow university library; congregational library, london. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng conversion -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - olivia bottum sampled and proofread - aptara rekeyed and resubmitted - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion the reasonableness of personal reformation , and the necessity of conversion ; the true methods of making all men happy in this world , and in the world to come . seasonably discoursed , and earnestly pressed upon this licentious age. by j. f. a sincere lover of his native countrey , and the souls of men. levit. . , , . and if ye will not be reformed by these things , but will walk contrary unto me : then will i also walk contrary unto you , and will punish you yet seven times for your sins . and i will bring a sword upon you , that shall avenge the quarrel of my covenant . isa. . . oh that thou hadst hearkened to my commandments ! then had thy peace been as a river , and thy righteousness as the waves of the sea. london : printed for thomas cockerill , at the three legs in the poultrey , over against the stocks-market . . to all such as are most immediately and particularly concerned in the following treatise , of what rank or quality soever they be . gentlemen , two of the greatest , faithfullest , and most intimate friends in the world , reason and conscience , command me here in their names , courteously to salute and invite you in . they earnestly desire three or four hours serious and private conference with you about some very important personal concerns of yours , which cannot admit of denial , or long delay . and if you make any trifling excuses , they have commanded and instructed me here to answer them . in case of absolute and obstinate refusal to hear them , they order me to tell you , if you will not talk with them now , they 'll talk with you shortly whether you will or no. if you say , you are not now at leisure , having other business to do ; they both desire you to consider , first , you can have no business in the world of equal importance with theirs . secondly , that whatever other lawful affairs you are pursuing , their business with you will no way obstruct , but greatly promote it . and lastly , that a greater person than any of you lost his life by pocketing up a letter at night , saying , to morrow is a new day ; and it proved to him indeed d●es novissima , his last day , he losing by that neglect the only opportunity of living longer . if you demand how your reason came to be bound up in this little book , and say , that which is reason to this author , may be folly and non-sense to you ; i am bid to tell you , you are obliged first to read and compare , else your own reason will presently call it your own folly and non-sense so to pronounce . sound reason is uniform , and like it self all the world over . it s true laws and dictates equally oblige one , as another , in like cases and circumstances . if you say , there have been some jars and disgusts betwixt you , and your reasons and consciences ; you and they have fallen out so oft , that you have no great fancy to come near them in private , for you expect nothing but harsh and chideing language from them , and therefore are fain by continual diversions and quick successions of business , to maintain your peace , by keeping at as great a distance from them as you can . 't is their desire you should here know , first , that their debates with you will be as calm and friendly , as they are seasonable and necessary . secondly , that they both profess ( and you may believe them ) they neither do , nor can design any thing but your good . thirdly , that that person is certainly in a very bad case , that cannot endure to converse with himself . fourthly , that you herein deny a civility to your own reasons and consciences , which you daily pay to strangers and inferiors . and in a word , that they desire a reconciliation with you , upon as fair and honourable terms , as can well be desired . and that this being done , they will both stick faithfully by you in all the troubles and dangers of your lives , and follow you as your inseparable friends , into any thing but sin. if you say , this is but a wheedle to draw you into a book , that will make you melancholy , and perhaps mad . 't is their sense and judgment , that of all men living , you have least reason to pretend the one or the other in this case . for they are very confident you are now in the most melancholy circumstances men can ordinarily be in on this side hell. and for madness , they desire to know what you your selves would call that man , that is running with such post-haste to hell ( as will not admit of two or three hours stop upon the road ) to prove himself to be no mad-man , but in his right mind and wits ? moreover , they command me to inform you , it is their desire , that seeing their debates with you will neither be tiresome nor impertinent , you will please to hear them out what they have to say to you ; and then if you shall find cause to complain that your pleas and excuses are not fairly drawn , or that you have new matter to furnish a better apology , they are both content you shall have your liberty to amend or add what you please ; and if they be not able to refute them , they 'll give you no further trouble or interruption in your course . this , gentlemen , is what i have in charge to say to you in the porch ; and now if you please , the door is open ; you may be as private as you will. they 'll attend you to your bed-chamber or closet ; and i heartily wish an happy issue to this friendly debate . j. f. the contents of the first part . chap. i. containing the introduction , and state of the case , in twelve sections . sect. i. reason is man's dignity and excellency . and what its proper province . page . sect. ii. reason darkened by the fall. p. . sect. iii. reason further corrupted ●y the cunning applications of lusts to the affections . ibid. sect. iv. inbred principles of reason and conscience not wholly to be eradicated in the vilest . p. . sect. v. to these the scriptur●s often appeal . p. . sect. vi. appeals to these in atheistical times , an hopeful way . p. . sect. vii . how reasonable that men should attend to their own reasons and consciences . p. . sect. viii . light of reason and conscience assisted by the general light of the gospel . p. . sect. ix . what these two faithful guides , reason and conscience , assure all men with respect to themselves . p. . sect. x. what with respect to the community they belong to . p. . sect. xi . reformation of prophane men this way , not absolutely impossible . p . sect. xii . what the government may , and ought to do in order to it , and what benefit would accrue to them thereby . p. . caap. ii. producing one dictate or maxim of right reason , generally allowed , in seven sections . sect. i. degenerate nature affects liberty , and is captivated by sensual pleasures . p. . sect. ii. reason may recover men from this captivity . p. . sect. iii. the self-evident dictates of reason propounded . p. . sect. iv. that good is to be chosen , and evil avoided , and that there are degrees of goodness found in pleasures and delights . p. . sect. v. the wisdom and goodness of god admired in leaving principles of reason , and notices of conscience in men after the fall. p. . sect. vi. the wickedness of violating and abusing these notices and principles . p. . sect. vii . how reasonable it is that men should consult their reasons and consciences . p. . caap. iii. giving the true censure of reason and conscience , upon prophane , swearing , in nine sections . sect. i. two ends for which god bestowed the noble faculty of speech upon man. p. . sect. ii. the nature and grounds of lawful oaths . p. . sect. iii. the contumely and malignity of prophane oaths . p. . sect. iv. what a dreadful provocation to god , and hazard to the community , contumelious blasphemy is . p. . sect. v. till publick justice lay hold on offenders , the force of reason tried upon them . p. . sect. vi. the swearer's first plea from the lepor and ornament that oaths give to his language , weighed and rejected by reason . p. . sect. vii . his second plea from provocations by men , bafled by reason . p. . sect. viii . his third plea , that swearing is modish , and a badge of gentility , confuted and overthrown by six reasons . p. . sect. ix . the last plea for swearing from custom , cast over the bar of reason . p. . chap. iv. reason and conscience again consulted about the sin of drunkenness , in five sections . sect. i. the intimate and admirable love of souls to their bodies . p. . sect. ii. the prudence of the soul manifested in its government of the body . p. . sect. iii. the dethroning of reason by drunkenness , the highest exaltation of folly . p. . sect. iv. the moans and laments of a drunkard's body to his soul , represented in a pathetical prosopopaea . p. . sect. v. the drunkards first plea , from his natural ability . p. . his second excuse from the relief of his anxious cares . p. . his third excuse , from his delight and pleasure in wine , &c. p. . his fourth excuse , from alluring company and business . p. . his fifth excuse , from pretended loyalty to the king , p. . his sixth excuse , from his plentiful estate . p. . chap. v. containing the determination of reason and conscience about the sin of uncleanness , in eight sections . sect. i. god hath made more abundant provision for the delight of rational , than of brutal beings , within the pale of his laws . p. . sect. ii. corrupt nature hates god's confinements . p. . sect. iii. god's choice better than our own , in five respects . p. . sect. iv. what should induce men to break out of god's inclosure . p. . sect. v. the first inducement from the examples of great ones , bafled by reason . p. . sect. vi. the second inducement from pretended necessity , cashier'd by reason . p. . sect. vii . the third inducement from the absence of lawful remedies , rejected by reason . p. . sect. viii . the fourth inducement from the commonness of it , wholly shamm'd and bafled by reason , p. . chap. vi. the last debate with reason and conscience , about the bitter enmity and spirit of persecution among professed protestants , in six sections . sect. i. man naturally a sociable creature , p. sect. ii. the interest of states and churches , to make every individual as useful as may be to the whole , p. sect. iii. the folly and misery of the feuds and animosities in the same civil and religious societies , ibid. sect. iv. these feuds presages of national misery , p. sect. v. the true rise and cause of this fixed hatred , p. sect. vi. this true cause politickly suppressed , and silenced . hypocrisy pretended , and the pretence hafled , p. the second pretence of their sedition and rebellion , bafled by reason five ways , ‖ p. the contents of the second part . of the possibility , nature and necessity of conversion to god , in ten sections . sect. i. conviction supposed , and grace therein admired , p. sect. ii. the conversion of the vilest sinner possible , demonstrated three ways , p. sect. iii. the conversion of prophane persons more probable than others , fixed on their own righteousness , p. sect. iv. true conversion frequently and fatally mistken , p. sect. v. the nature of true conversion to god opened , p. sect. vi. opening one great hazard attending conversion , p. sect. vii . demonstrating the absolute necessisy of thorough conversion , p. sect. viii . men may do more than they do towards their own conversion . and what these things are , p. sect. ix . discouragements removed out of the way of conversion , and the sinners way prepared to christ , p. sect. x. powerful motives perswading to conversion , p. the reasonableness of personal reformation , chap. i. the introduction and state of the case . sect . i. reason exalts man above all earthly beings : 't is his dignity and priviledge that god hath furnished him with abilities of mind to recollect , animadvert , compare , infer , ponder and judge his own actions . hereby he becomes not only capable of moral government by humane laws , which no creature beside him is ; but also of spiritual government by divine laws ; and the blessed frutions of god in glory , which no other species of creatures ( angels only excepted ) have a subjective capacity for . right reason by the law of nature ( as an ●ome-born judge ) arbitrates and determines all things within its proper province , which province is extended far and wide . all action natural , moral and civil are weighed at thi● beam and standard : none are exempted but ma●ters of supernatural revelation ; and yet eve● these are not wholly and in every respect exemp● from right reason . for though there be som● mysteries in religion above the sphere and fligh● of reason , yet nothing can be found in religio● that is unreasonable . and though these mysteries be not of natura● investigation , but of supernatural revelation yet reason is convinced nothing can be mor● reasonable , than that it take its place at the fee●● of faith , which is but to suffer it self to becom● pupil to an omniscient and infallible instructo●● the resolution of our reason into faith , an● of faith into god's veracity , are acts highly be●coming reasonable beings in such cases a● these . it may not pry too nicely into unrevealed my●●steries , demand the reasons , or examine th●● causes of them , ( as bold and daring socinians do● but it feels it self obliged to receive all those thing both as possible and true which god hath revealed counting his revelation alone to be reason suffi●cient . for the veracity of god takes out of rea●sons mouth all objections against the truth 〈◊〉 them , and his almighty power silences all its scru●●ples against the possibility of them . but in all matters properly under the jurisdi●ction of reason , every man is obliged to accoun● with himself , as well as others , for the reasona●bleness of his own actions ; and that act whic● will not endure the test of sound reason , i● judges not fit for the entertainment of a man. 〈◊〉 reason cannot justifie it , 't is beneath the rank and dignity of a man to do it . sect . ii. the light of reason was at first the bright lamp or candle of the lord , till sin like a thief melted it down to a snuff ; whereby ( comparatively speaking ) it is become a poor glimmering light in the best of men , and almost quite extinguished in some men . fallen man is become less than himself , and will never act like himself , till he be fully restored to himself . sanctification indeed snuffs and trims the lamp of reason ; but there being few sanctified persons ●mong men , a double misery consequently befalls a very great part of mankind : whose conversation speaks them not only destitute of religion , which bereaves them of the blessedness of the world to come ; but men almost entirely despoiled of the benefits and blessings of their own rea●on , which makes them unhappy and miserable ●n this world : beasts , rather than men , as the sa●red scripture stiles them : unreasonable men , ●nen fallen out with their own faculties , who af●er many a sharp battel with their reason , are ●ow dragging it like a conquered captive , at ●he chariot-wheels of their victorious and trium●hant lusts. sect . iii. 't is scarce imaginable that ever sin should pre●ail so far as it doth to the very unmanning of ●en , did they not first delude and bribe their reason by close and cunning applications● their bewitched affections ; whereby though th●● cannot make it a party , yet they make it stand 〈◊〉 as a silent spectator or neuter , whilst they act 〈◊〉 beast , yea , the devil rather than the man. we little know how far unsanctified reas●● may this way be prevailed upon to quit its thro●● and resign its scepter into the hands of lust a● appetite ; yea , to engage in the defence of the most absurd laws and dictates . it only serves some men to invent excuses , pleas and specio● pretences , to justifie or extenuate their beast-li● actions ; the basest servitude it can be condemn●● to . if this will not do , sensual lusts have anoth● way to obtain their satisfaction in despite of re●●son and conscience , even by stopping their ears the voices of both , and pushing on with a br●tish impetus , they suffer neither to enjoy the o●●portunity of a calm debate of these matters wi●● them . sect . iv. but let men do what they will , 't is next to 〈◊〉 impossibility they should so far subdue and d●●stroy those inbred principles of reason and co●●science , but that they will at one time or oth●● give them some checks and oppositions in th● profane courses , especially when they shall get t● advantage of some eminent distress , or special da●●ger ; which disposes them to lend an ear to the voices ; and there be few men in the worl● but are sometimes providentially cast into such ●●ses and conditions . so that appeals to the reason of the most pro●●igate wretches are not altogether vain and use●ess . for if the case cannot be tryed and decided at the bar of reason and conscience one time , it ●ay with more advantage at another ; and haply appeals to reason may produce reformation in ●ome men , sooner than appeals to the scriptures , ●r principles of faith ; especially when the world 〈◊〉 so notoriously drenched in practical atheism , ●hat serious religion becomes the common subject of drollery amongst multitudes of men . yet it were hard and uncharitable to imagine ●ny man sunk so deep into the mire of bestiality and profaneness , as not still to retain some value and veneration for his own reason , and as much as he abuses it , yet to refuse the whole world in exchange for it ; and to account it a greater misery to be utterly deprived of it , than to have the hoofs of an horse given him in exchange for his hands and feet . sect . v. the scriptures therefore do in many cases appeal to the reason of sinners , and design their reformation by such appeals . for it being a most shameful thing for a man to be convicted at the bar of his own reason , of acting like a beast rather than a man , every man is presumed to be afraid and ashamed of such an indictment . such miscreants are the shame and reproach of humanity it self . they are branded for bruits throughout the sober world . their company declined and shun'd by all wise and good men . he that hath no reason to justifie his actions , may yet be supposed to be owner of some stock of natura● shame , which cannot but afford a blush upon su●● a plain conviction . this therefore was the coun● which the prophet isaiah took by divine directio● to reform the idolatrous israelites , isa. . . ●●●states the case at the bar of their own reason , an● calls for a verdict upon it . the case was this ; wh●●ther idols having not power enough to shew themsel● gods , those that worship them must not want wisdo● enough to shew themselves men ? remember this , a●● shew your selves men , and bring it again to mind , 〈◊〉 transgressors ! q. d. for shame let not men act li●● bruits , which have no animadversion . sect . vi. when things therefore are brought to such 〈◊〉 exigence , that ruin or reformation is the on● choice men have to make , and all religious in pressions so obliterated and worn out , that me● pay no reverence to them ; an appeal to the reaso● of men seems then to be an hopeful method 〈◊〉 prevailing with them , to suffer a reformation 〈◊〉 ●●ther than a ruin . not that i imagine the topicks 〈◊〉 reason able to afford more powerful argumen● than those of religion do ; but that they who 〈◊〉 their ignorance , and strong prejudices against r●●ligion , have made themselves more uncapab● of conviction that way , may haply feel the for●● of reason prevailing so far , at least , as to 〈◊〉 their outragious lusts under some restraint . as for the scriptures , and serious religion 〈◊〉 gotten by them in the souls of men , they are pe●●fect strangers to all , but the names of these thing●● and even their very names are grown almost r●●diculous with them too . but reason may convince and shame them . what force the reason of man hath , even without saving grace , to produce civility , sobriety , and other moral vertues , is abundantly evident in the very heathens , who by the only light of reason discovered so much ●diousness in vice and immorality , and such amiable beauty in justice , temperance , and the other moral vertues , that their praises for them are sounded throughout the world . now whatever unthinking men dream , to me it is evident , that when kingdoms and common-wealths are overflowed with unrestrained vices and immoralities ; when cursing and swearing becomes the common language ; drunkenness and adultery the common practices of the inhabitants ; god will either sweep away the filth of those nations by the besom of a general reformation , or he will sweep away their inhabitants out of them with the besom of destruction . for if we have not excussed the notion and belief of a god , and that he animadverts the wickedness of men ( which the very heathens by the light of nature , saw and acknowledged ) we may thereby easily be led to this conclusion , that such overflowings of abomination do , and must certainly presage our desolation , except speedy and general reformation do prevent it . sect . vii . now the persons whose reformation i particularly design by this method , being men that exercise more reason than religion , might ( methinks ) be prevailed with to take up at last , and reform their unreasonable as well as ungod● courses , could they be once prevailed with 〈◊〉 debate these matters with cool , considerative mind becoming men governed by reason , not wholl● swayed like bruit-beasts by lust and appetite . and is it not highly reasonable , that men shoul● weigh their own actions at the same beam an● standard where they weigh other mens actions , an● renounce all that with shame and detestation which they themselves must censure as utterl● beneath and unworthy of a man ? wherefore hat● god planted a principle of reason and consc●●ence within us ? is it rational to think it was plan●ted there for no other end or use but to scan and censure other mens words and actions by , bu● not our own ? or to be wholly useful to othe● mens interests , without any benefit to our selves ▪ ask thine own reason , silly man , why god pla●ced it in thy soul , and for what use it was inten●ded and it will tell thee , it was particularly de●signed and appointed to regulate and order thin● own life and actions ; and next , for the benefit and good of the community . it will tell thee , there is not a single act thou dost of any weight or mo●ment , but thou oughtest to consult with it , and have its pass or license before thou do it . but when thou entrest into a series and course of actions , thy consultations with it ought to be very frequent and solemn , because these things are o● great importance to thee . thy reason will tell thee , sinner , that it is ●● vile affront to it , to be thrust by thee from the council-table , unworthily dismissed from its office , and discharged from any further attendance upon thy life , and the concerns thereof , and bruitish lust and appetite consulted in its room ; and that it needed not at all to have been implanted into thy soul , if the same principles that govern the beasts of the field must also be thy governing principles . it stands ready to offer its service to thee , to save thee from , or to receive thee out of those mischiefs thou hast or mayest run thy self into ; if thou wilt but hear and obey its advice . it tells thee , it is thy privy-councellor by god's appointment ; and if thou wilt not find leisure among the heats and hurries of thy lusts , to consult it , and ●hearken to its counsels now ; if thou wilt forsake the conduct of thine own reason and conscience , which have a right and authority to govern thy words and actions , and follow thy blind and head-strong lusts and passions , thou shalt hear other language from them , when thy lusts have precipitated thee into thine own ruin and destruction , as they speedily and inevitably must and will do , according to the course they now steer for thee . sect . viii . and there is yet more ground to hope , that reason may prevail with men living under the gospel , to return to sobriety and temperance , when we consider their reason is assisted by some illumination from the christian religion . they live in a land of bibles and ministers , where they cannot avoid the light ; an advantage far beyond whatever the heathens enjoyed , who yet by their single unassisted reason arrived to an eminency in moral vertues . our reasons and consciences do not only con●vince us ( as theirs also did them ) that there is a god , and a future life of retribution , wherein e●very man shall be judged according to his work● but also , that the scriptures are the very word o● god , and rule of faith and manners . and i● there be any among the debauched crew that que●stion or deny it , we may be confident none of them are able by plain and sound reason to overthrow those mighty arguments pleaded for the confir●mation of that truth . at least they find in them●selves a strong suspicion , and fear , that they ma● prove to be true ; which jealousie and suspicio● working together with their own reason and consciences , are no contemptible helps towards thei● recovery . for if what reason , conscience and scriptur● with one mouth pronounce , be true and certain ( as undoubtedly it will be found to be ) then i● must be plain and obvious to them also , that thei● brutish lusts have put them into the direct and rea●dy way both to ruin themselves , and also greatly to hazard the community to which they belong . sect . ix . as for themselves , if they will make a judg●ment upon their own condition in the light of● reason , conscience , or scripture , ( and they ve●ry well know they take their measures in perfec● darkness , if they take them not by this direction then continuing the same course they now do , they are a lost generation . all their lawful and faithful guides tell then with one mouth , they are certainly in the broa●●way to damnation . and that how irksome and terrible soever the thoughts and apprehensions of hell are to them , yet thither they must certainly come , if they pursue this course . their reason plainly tells them , he that chuseth the means , and engageth in the way leading to hell , must and ought to make account that hell is the place he is preparing for . conscience is as plain and positive with them , that they must either return or perish . the scripture confirms the testimonies of both , by telling them plainly , that the end of these things is death , rom. . . 't is down-right folly and madness , by the vote of the whole rational and sober world , for any man to conclude , or hope he shall be happy in the world to come , whose life is drawn through and finished in all manner of obscenity , filthiness , and prophaneness in the present world . for let the case be brought into the light of your own reason , as dim as it is , and let it freely judge when you are belching out your black and horrid blasphemies against god , imprecating damnation from him upon your own souls , wallowing in beastly lusts , vomiting and roaring in taverns and alehouses : ask , i say , your own reason , conscience , or the scripture , whether all or either of them will allow you to say or think , now we are in the right way to eternal blessedness ? this is the very course that will bring us to happiness in the world to come : this pleaseth god better , and is a surer path to glory , than repentance or faith , mortification , prayer , or reformation . no , no ; as blind as your reason is , and as seared as your consciences are , you will never bring them to comprobate or subscribe such absurd and horrid conclusions a● these . but on the contrary , they will tell you , that i● you will have the pleasure , you must have th● pain and torment of sin . that 't is madness to sa● you are afraid to burn , but not afraid to sin : tha● you are loath to be damned , and yet challenge the● almighty god to his face to damn you ; as much a folly as to drink a baneful dose of known poison , and think to feel no painful gripes afterwards . as for the scriptures , they appeal to the reason of men in this case , as a most known and allowed thing , scarce imaginable to lie hid from any man , cor. . . know ye not , that the unrighteous shall not inherit the kingdom of god ? be not deceived , neither fornicators , nor idolaters , nor adulterers , nor effeminate , nor abusers of themselves with mankind , nor thieves , nor covetous , nor drunkards , nor revilers , nor extortioners , shall inherit the kingdom of god. . it would make the bowels of a compassionate christian to rowl and yearn within him to behold multitudes of souls of invaluable worth , running greedily on to their eternal ruin , wilfully stopping their ears all the way to the voices of their own reason and conscience , as well as to the voice of god in his word , not once making a pause , till they fall into that gulph of eternal and intolerable misery , into which with great precipitation they are casting themselves . sect . x. and then for the community to which they belong , how dangerous , yea , how destructive such persons are to it , cannot possibly be hid from any wise and serious observer . for if one sinner destroys much good , if one achan trouble the whole camp of israel , how much more will whole swarms and droves of drunkards , blasphemers and adulterers , as now fill every place , pull down the judgments of god upon those states and kingdoms wherein they breathe ? if our fears and dangers were greater than they are , yet reformation might save us : jer. . . run ye to and fro through the streets of jerusalem , and see now and know , and seek in the broad places thereof , if ye can find a man , ( i. e. a publick man , a man in authority ) if there be any ●hat executeth judgment , that seeketh the truth , and i will pardon it . and if our hopes and confidences were much higher than they are , yet unre●●ained sin would undo us . kingdoms and commonwealths are not so much endangered by the pow●rs and policies of their enemies without them , ●s they are by the unreformedness of profligate wretches within the amongst them . reformation quickly recovers the ancient glory of kingdoms , and makes them the terror of their enemies . for tho there will be still too much sin privately committed under the best laws , and most vigorous and impartial execution of them ; yet abundance of sin would thereby be prevented , and the sins that are committed would not become national , but personal only , and these would not so much concern and hazard the publick weal and tranqui●●lity of the state. moreover , states and kingdoms are in no sma●● hazard by the publick debauchery and commo● prophaneness of their subjects , for as much as 〈◊〉 this very sink and puddle of their lusts , the man● wisdom , sprightly courage , and true gallant● of their subjects are quenched and drowned , the spirits softened and effeminated . 't is hard to im●●gine those men will engage far in the cause of r●●formation , when reformation it self is the on●●thing they hate and fear . nor need we wonder to find men intimidat● and low-spirited in times and places of emine●● danger , who not only carry about them so muc● guilt ( which is the fountain of fear ) but are who●●ly addicted to sensual pleasures which they are lo● to hazard upon publick accounts and considerat●●ons , these being the only heaven they have , 〈◊〉 hope for ; whoredom and wine , and new wine take●way the heart , hos. . . 't is in the very natu●●● of these sins to make men sottish , and in the ve●● nature of guilt to make them pusillanimous . seneea observes ( and his observa●●on is true ) that the conscience of a wick man is a terrible scourge and torment him , perpetually lashing him with solli●tous thoughts and fears , so that he distrusts all secyrti● and knows not where to be safe . hence it comes pass , that many men of good extraction , libe●●● education , and excellent natural endowmen● become so useless , yea , so pernicious as they a●● who could they be recovered but to temperan● and sobriety , would become both excellently u●●●ful and ornamental to the nation where they 〈◊〉 their birth , and to the safety and honour whereof they owe their service . sect . xi . this most desirable recovery and reformation of prophane debauched persons , is not simply and absolutely impossible : and if magistrates and ministers were every where exemplary themselves for sobriety and piety , zealous and impartial in the discharge of their respective duties , a general reformation would not be difficult . but when those , whose office it is to suppress wickedness , shall associate themselves with leud and profligate persons , and vye with them in their prophane courses , or discourage more consciencious persons in the discharge of their duties ; this makes reformation morally impossible . if prophaneness were once found the general odium of the people , and a bar to all preferments , it might be hoped things would quickly alter for the better . 't was an ancient custom among the heathens ( as learned and excellent mr. hale of eaton , out of chrysostom observes ) that if a man offered himself to contend in the olympick-games , he was not permitted so to do , till proclamation had been first made , whether any man knew him to be either a servant , or a man of infamous life ; and if any such imputation were proved against him , it was sufficient to keep him back , let his skill be what it would . what care was here taken that their vanities should not be discredited ! and will neither reason nor religion convince us , that not only equal , but far greater care ought to be taken to discourage prophaneness among christians , than th● blind heathens ever took to preserve the reputati●on of their vain exercises ? let all subordinate mi●nisters of state , and officers in the church , consi●der how great a part of this blessed reformatio● is demandated to their hands . sect . xii . were kingdoms and commonwealths on● purged from that spirit of prophaneness and d●●bauchery , which thus defiles and overflows them and the people generally reduced but to civility , so●briety and temperance , experience would quickl● shew them the comfortable effects and happy fruit● thereof . for though this be much short of what christi●anity exacts from all its professors , and insuffici●ent to obtain the happiness of the world to come yet it is greatly conducent to the civil happines● and flourishing of the kingdoms of this world and therefore richly worth the studies and endeavours of all men to promote and obtain it . there is no kingdom or commonwealth in the christian world , which would not by thi● means breed and send forth multitudes more than they do , with excellent abilities and qualification● fitting them to sit at the helm of government ▪ and steer a more prosperous course than they do at present . a wise and steddy direction of the a●duous and important affairs of kingdoms , can only be expected from those that are able to govern themselves , and their own affairs , with sobriety and discretion . if the laws of nations take care for the preservation and growth of timber fit for the building of houses and ships , and every one sees the usefulness and necessity of such acts ; much more ought they to take care for such an education of men , as may render them serviceable members to the state both in camp and council . magistrates are ( in a sense ) the foundation of kingdoms , the strong shoulders that bear the burthen of government ; and reason will tell , that so great a weight and stress as the affairs and concerns of kingdoms , ought not to be laid on their shoulders , whose legs through debauchery are too weak to bear their own reeling and staggering bodies . seamen and soldiers are the walls of kingdoms , and under god their prudence and courage are the peoples defence and safeguard . plutarch tells us , there were two virtues in hannibal which made him prosperous and successful . there was in him plurimum audaciae ad capienda pericula , & plurimum consilii inter ipsa pericula . he was bold in attempting , and prudent in managing the most difficult services ; the former had signified little without the latter . courage may throw men into the midst of difficulties , but counsel and wisdom helps them to emerge those difficulties ; and i 'm sure that cannot be rationally expected from men that daily dethrone their own reason by debauchery . but when men not only sober , just and temperate , but religiously good , are employed in publick trusts and services , we cannot but think the security and prosperity of such a state are abundantly provided for . and our confidence hereof is not only founded upon the maxims of hum●● reason , but of scripture , wisdom , and authori●● also . what a renowned , prosperous , and successf●● captain of the armies of israel was good joshu●● no man was able to stand before him all the da●● of his life , josh. . . but what bred those brav●● gallant and undaunted spirits in the breast of th● heroe , and crowned his noble designs with suc● admirable success ? if we look into ver . . we sha●● find , it was religion that gave both the edg● and point to his natural courage . this book of t●● law shall not depart out of thy mouth , but thou sha●● meditate therein day and night , that thou mayest obser●● to do all that is written therein : for then thou sha●● make thy way prosperous , and then thou shalt have go●● success . hezekiah this way became a none-such amon● the kings of judah ; for he clave to the lord , a●● the lord was with him , and he prospered whithe●soever he went forth , kings . , , . and d●ing david from an whole life of experiences , n●● commended this as the only method of prosper●ty unto solomon his son , keep the charge of the lor● thy god , to walk in his ways , that thou mayst prosp●● in all that thou dost , and whithersoever thou turn●● thy self , kings . , . how great a lustre therefore doth this trut● cast about it , that the restraint and reformation o●● vice , and the due encouragement of virtue an● piety , becomes the very civil interest of kingdom and nations , by the joint votes and suffrages both of humane and divine wisdom ? let any kingdom or state make tryal of this method , and from that very time they shall date their prosperity this will make them become the terrors of their enemies round about them ; peace and prosperity shall flourish in the midst of them , which is the true level and design of this most necessary and seasonable attempt . chap. ii. producing one dictate or rule of right reason respecting morality , allowed by mankind ; and passing current through the world without one negative voice , except only from those men whose reasons are utterly captivated by their lusts. sect . i. such is the degeneracy and deep corruption of some mens natures by ill education , base company , and long custom in sin ; that abandoning and casting away the bonds and restraints of right reason , as well as religion , they give the full scope and liberty to their lusts and passions , reckoning their chief happiness to consist in the gratification and satisfaction of their sensitive appetites . they affect a soft , delicate , sense-pleasing life , reckoning it the only real heaven to be desired and sought by them ; and any other heaven beside that , to be meerly notional and phantastick . this is the element they desire to live and sport in , fitly described , tit. . . 〈◊〉 serving divers lusts and pleasures . hence it com●● to pass , that their bodies serve only to be straine●● for meats and drinks , and channels for filth● lusts to stream through . in this stream the●● masculine agility melts away , and all publi●● hopes and expectations from them are totall● defeated and disappointed . appetite is the maste● and reason the slave . these men ( if it be fit to call them men ) hav● bid de●iance to their own reason , and denounce● a war against their own faculties , as if reaso● had licensed and priviledged ( which it never di● nor can do ) their worse-than bruitish lusts , to 〈◊〉 to the uttermost of their abilities , without an● master of restraint over them . sect . ii. but notwithstanding the present captivity 〈◊〉 reason under usurping and domineering lust 〈◊〉 so long as it hath a permanent and fixed root an● principle in their nature , 't is possible it may r●●cover its throne and empire over them agai●●● as many an imprisoned king hath done , and pr●●bably would do it in a very short space , if tho●● prejudices they have conceived against its g●●vernment , were but once fairly confuted and r●moved , which certainly is not hard to do . they are of opinion , that the laws of reaso●● are too severe , strict , and rigorous . that they to much abridg them of their pleasures and delight● and that the government of sensuality bein● more easy , favourable and indulgent , is for th●● reason much more eligible and d●sirable . whereas right reason designs not the abandoning of all pleasures , but only the exchange of them , and that exchange every way to our great advantage . the only hurt or loss ( if this must be accounted so ) any man can sustain by the exchange of pleasures made by reason and religion , is this , that they design for you the rational , ordinate , and congruous delights , both of a man , and of a christian , in lieu of the lower , baser , and filthy pleasures of a beast , or a devil . they propose to you rules about pleasures far more safe and grateful , without any culpable severity or austerity in them . reason would only regulate and legitimate your delights , and religion sanctify them , that you might much more purely and sweetly enjoy them without either shame arising from their turpitude , or fear from their guilt . the rules of both are large and indulgent enough , and keeping within their lines and limits , men shall find such generous , manly , and agreeable delights , as are no where to be enjoyed without them . sect . iii. to make this evident , i shall postulate and presume but one thing , and that a thing so immediately true and self-evident , that in the first naked proposal of it , it naturally and easily lets it self into every mans understanding , and 〈◊〉 sooner asks , but gains the approbation of right reason . and that self-evident principle which i take for granted no man of sound intellectuals will quarrel or dispute , is this ; that good which compriseth and involveth the tr●● honour , profit , and pleasure of the whole man , whic● is more congruous to humane nature , and preserv●tive of it , is to be preferred in our estimation an● choice to that which only yields a lower degree o● pleasure , without profit or honour to the basest part o● man ; and that low and transient pleasure it do● yield , attended and followed with many present an● future miseries , destructive to the whole man. the several parts of this complex proposition cast such a light and glory round about them that i cannot imagine , but as soon as it shall b● propounded to the judgment and censure o● sound reason , it must immediatly gain both it● approbation and applause . but because reason in many men is so be clouded , and disturbed by lusts and passions that it can neither receive things orderly , nor judg of them truly and impartially : i conceive it needful to demand the censure and judgmen● of their reason upon the particulars comprised in this general complex proposition , that so weighing and examining them one by one , we may try whether sound reason hath any valuable exception against any part or member thereof . sect . iv. and first , i take it for granted , that no man's reason will deny or demur to this proposition , that good is to be chosen , and evil to be avoided . for the will is naturally carried to that which is good , as to its proper object , and shuns that which is evil. and that is naturally good which is convenient , and agreeable to nature ; and that naturally evil which is disconvenient and hurtful to nature . so that the choice of good rather than evil , is the natural choice of the will ; and this choice of the will is founded upon the law of self-preservation , without which the creation would quickly disband , and no particular being could be long preserved . and not only the will of rational creatures chuseth the good , and refuseth the evil ; but every sensitive creature is endowed with a natural faculty to discern the one from the other in order to the preservation of their beings . you find it in the smallest and most despicable animals , and therefore cannot deny it unto man , the noblest and most excellent being on earth , except only in his non-age , before he hath lived to the years of discretion . children indeed in their infancy have no knowledg to discern between good and evil , deut. . . but men not discerning good from evil , or chusing evil rather than good , are many degrees beneath babes . secondly , nor will reason haesitate at all upon this particular , that there are degrees of goodness found among pleasures and delights ; some are better than others . every life is not alike pleasant and happy . to deny this , is to make the most despicable worm , or fly , equally happy with the most excellent creature upon earth . and beside , for the conviction of such debauched persons , as i am here arguing with , it will follow clearly from the denial of that truth , that they really gain nothing to themselves by all their extravagant and licentious courses , there being altogether as much pleasure and felicity in a temperate , chast , and sober life , as there is in that beastly life they live . an● their very departure from the way of sobriety , 〈◊〉 embrace the ways of debauchery , most clea●●● evinceth to the world , that they do not think 〈◊〉 pleasures equal , but that they do confidently e●●pect to find more pleasure and satisfaction in the way that they chuse , than they did in 〈◊〉 way of sobriety , which they have left and aba●●doned . thirdly , i cannot be so uncharitable to thin● but the relicks of reason in the most profliga●●● person , will readily admi● and grant , that wher●ever the good of pleasure , profit , and honour 〈◊〉 together , and joyntly conspire to make the life of a 〈◊〉 more comfortable , and more durable upon earth , th●● is much rather to be chosen , than a meer transie●● touch of sensitive pleasure , accompanied with prese●● regret , and followed with the ruin of estate , nam●● honour , soul , and body . he that thinks otherwise● is more fit for a bedlam , than a rational and sobe●● confutation . these things therefore i take fo● granted , they being innate and self-evident not●●ons and principles in all men. sect . v. the wisdom and goodness of god are clearl● discernable in leaving such principles of reaso● and common notices of conscience in men aft●● the fall , as prompt them naturally unto justic● chastity , temperance , and sobriety , and do strug●gle within them to restrain them from , or recove● them out of their immoralities , from which man● advantages do result . for hereby god is acknowledged all the world over , men every where shewing by these things the work of the law written in their hearts , rom. . . hereby kingdoms and commonwealths are preserved , this being the common bridle which restrains the outragious lusts of millions of men , which else would turn the world into confusion , tho here and there some have slipt bridle , and run into all excess of riot . we justly admire the providence of god in butting , bounding , and restraining the boisterous ocean by mountains , rocks and sands ; and as much is he to be admired in curbing the in●ariable lusts of men by these innate principles of reason and conscience . hereby the way to sin is in some measure b●rr'd and shut up , and the further progress of sinners , already entered into it , stop'd and denied . for actions done with regret , cannot be supposed to be done so frequently and furiously , as if they were done without any regret ; or that the way ●o sin were smoothed to them with a full cons●nt and approbation of their whole self . for most sinners find in themselves what med●a did , — video melior● proboque , 〈◊〉 s●quor — they both 〈◊〉 and approve that which is better , tho they follow that which is worse . in a word , these r●li●●s of reason and conscience in men , are ●it handles to catch hold on , for the turning them about from satan unto god. when paul reasoned with felix about temperance , righteousness , and judgment to come , 〈◊〉 words laid hold upon these handles , and gave 〈◊〉 such a shake , that the text saith , felix trem●● and oh ! that this discourse might take hold the reason and conscience of every profane ●●der , and produce some more excellent and las●● effect upon his soul. sect . vi. these notices and dictates of reason and 〈◊〉 science in men being so necessary and many 〈◊〉 beneficial to themselves , as well as to the w●●● community ; it must therefore be an horrid ●●●lany to war against them , and by violence to 〈◊〉 press and enslave them to our own lust. this is as if a company of desperate r●●● should assault innocent and noble traveller● on the lawful road , bind and gag their gu●●● whilst they rob and prostitute them . thus 〈◊〉 bruitish lusts , headed by the devil , with the ●●●ctions of men , travelling along the lawful r●●● of duty , under the conduct of reason and ●●●●science . for this villany it was that the ●●●stle tells us , the wrath of god was revealed 〈◊〉 heaven against the heathens , who held the 〈◊〉 in unrighteousness , rom. . . they ha● light of natural reason and conscience in 〈◊〉 the inbred notions of good and evil , 〈◊〉 raised their hopes or fears according to the n●●● and quality of their actions . conscia mens ut cuique su● est , ita concipit int●●● pectora pro facto spemque me●umq●e suo . but their head-strong boisterous lusts rudely and violently brake in upon reason and conscience , imprisoned and bound them as zedekiah did the faithful prophet jeremiah for the discharge of his duty to him . for this the wrath of god was revealed from heaven against them . and indeed we cannot wonder it should be incensed against them , as it will against all that act like them . for into such a sin as this , many direful aggravations fall in together to make it a monstrous and prodigious sin. here we find an high and causeless abuse of the noblest natural ●aculties and powers of a mans own soul. what harm have thy reason and conscience done thee by stimulating and perswading to temperance , chastity , and sobriety , or by strugling and striving with thee to prevent both thy present and future ruin ? do they lay their faithful and loving hands of restraint upon thee , when they see thee running headlong into destruction ? and do they deserve for this , and no worse than this , to be thus trampled under foot and abused ? ask thy self , man , whether thou thinkest thy very dog deserves to be hanged for opening at midnight , and taking that thief by the throat who came to cut thine ? and darest thou use those noble powers within thee , worse than thou wouldst use a dog ? humanity would blush at such an action . these vile abuses of thy reason and conscience car●y also in them an horrid contempt of god , whose patent , officers , and delegates thy reason and conscience are . those certainly sin with an high hand against the lord , who make nothing to controul , kick , and lay in irons his commission-officers , appointed for no other end , by their present and future felicity . nay , such men as these are found in a plain conf●●racy with the devil , and that in a most unnat●●●● and horrid plot against their own souls and bod●● their light and their lusts are strugling to●●●ther . sin and conscience are combating one w●●● the other ; the one to destroy , the other to save 〈◊〉 man. darest thou joyn with thy lusts against 〈◊〉 light , and think not to be brought in as a party , 〈◊〉 confederate with the devil ? the stopping of 〈◊〉 mouth of thy conscience , fully proves both 〈◊〉 consent and concealment . and if proved c●●●sent and concealment make the● not a party 〈◊〉 accessary , it will be very strange . plutarch in this book de ami●●ti● relates a st●●● of a persian , who scuffling in the dark with a m●●●●an , against whom he had a grudge , and not 〈◊〉 able to conquer him himself , called upon 〈◊〉 friend , who stood by with a naked sword read●●● strike , but durst not for fear of killing his fri●●●● the persian crys out , strike , strike , however 〈◊〉 stroke fall ; thrust at an adventure ; i care not so 〈◊〉 kill the magician , tho thou kill him through my 〈◊〉 body . much so stands the case here with a little ●●●riation . thou art furiously set upon the en●●● ment of thy lusts , nothing will quiet thee 〈◊〉 their satisfaction . thy reason and conscie●●●● will oppose it , and struggle hard with thee to w●●● hold thee from them . but thou carest not in●●● rage of thine insatiable appetite , tho thy re●●● and conscience both fall in the combate , rat●●● than thy lusts should not be satisfied oh , 〈◊〉 bruits ! yea , what monsters can sin turn 〈◊〉 into ! sect . vii . if men have not quite extinguished both reason ●nd conscience by debauchery , and divested them●elves of humanity , one would think no motion 〈◊〉 address can possibly be made to them more fair , ●ational , and inoffensive than this , that they would ●e pleased but to consult themselves , and hearken ●o the native and unconstrained voice of their ●wn reason and conscience , before they engage ●●emselves in matters of great concernment , up●n which both their present and eternal welfare do ●epend ; or if they are already engaged , yet at ●●st to lend an ear to what they have to offer for ●eir recovery , before it be too late . you are not here urged and pressed to hearken ●o the voices of your enemies that hate you , or ●o the counsel and advice of meer strangers who ●now not your affairs ; but to hearken to your ●lves , to be your own arbitrators and judges , ●o draw up the award with your own hand . 't is ●strange and an hard case ind●ed , and scarce to be ●upposed , that men should fall out with themselves ● such a rate , that they had rather hear the voice ●f their mortal enemy the devil , and listen to his advice and counsel , than to the voice of their ●wn reason and conscience . we all account in madness in balaam to beat ●●is innocent ass , and threaten to kill her for ●●unning the sword of the angel that opposed his ●assage in a sin●ul and dangerous expedition . but ●ow many use both their reason and conscience ●orse than asses , because they dare not go forward , and desperately carry them into the very midst of dangers and miseries , which they plainly foresee and warn them of ? what injuries have thy reason or conscienc● done thee , man ? what affronts have they give● thee ? that thou wilt not suffer them to speak o●● offer one word , tho never so pertinent , seasonable● and necessary ? there is a civility due from us t●●meer strangers , yea , to strangers of an inferio●● rank and quality . the least we can do , is 〈◊〉 give them a patient hearing , and not interrup●● them whilst they speak nothing but what is rational , pertinent , and necessary , especially if it b● to their own good and advantage . 't is strang● men should not think themselves as much oblige● to pay civility and respect to their own reason and consciences , as they daily pay to meer strangers and inferiors . give them but a patient hearing , and they will both tell thee : we are thine appointed guardians , and have ou● commission from god to advise , direct , and counsel th●● we are thy faithful and inward friends ; yea , we an● thine own self , and the best and noblest part of thy se● too . at our hands g●● will require thy blood , should● thou perish by our silence or treachery . we cannot b● both silent and innocent , are both in such hazar● don't abuse us , and stop our mouths for crying ou● stop , stop , when we see thee departing from the paths 〈◊〉 honesty , honour , and safety , and taking the direct roa● to that gulph of misery , in which few , if any foot-step are found of such as return again , that are far engage● therein . suffer us but fairly and friendly to expostulate th● matter with thee . what design can we have against th● true interest , whilst thine and ours cannot possibly 〈◊〉 opposite or disjunct , but one and the same interest . well then , that which thy reason and conscience offers being so weighty , fair , and just , and what thine own interest plainly lies in , i will not be so uncharitable , as to suppose thou wilt either refuse to hear , or reject what they have to say in the following cases and debates . chap. iii. wherein the true censure and judgment of right reason and conscience , are given upon profane swearing and blaspheming the name of god : as also their replies to several pleas offered in defence or excuse thereof . sect . i. god bestowed on man the noble faculty of speech ( a peculiar favour and priviledg ) for two ends and uses . ( . ) that by the use of his tongue he may glorify his maker , and sound forth the praises of his redeemer . ( . ) that we might thereby be able to communicate our minds one to another in all our necessary and convenient interests and concernments , whether civil or religious . this member , the tongue , tho small in quantity , is found to be mighty in efficacy ; and whilst it is kept under the rule and government of grace , the words that drop from it are as apples of gold in pictures of silver . gracious words are bread to feed , and water to refresh the souls of others . a sanctified tongue is as a tree of life . conversion , edification , and consolation , are the delicious fruits of the lips. but the tongues of some men break loose from under all the laws and rules both of reason and religion , and serve only to vent the froth and filth which abounds in the heart , as in a fountain of pollution . for out of the abundance of the heart the mouth speaketh . the tongue moves lightly , but falls heavily ; it strikes soft , but wounds deep . it would not spare men of the highest rank and eminence , did not the fear of capital punishments teach them so much wit to keep their tongues in prison , that they may keep their bodies out of prison . and tho for this reason they are afraid of making too bold with the names of men ; yet having no fear of god at all , they fall upon his great and dreadful name , tossing it to and f●o without any respect or reverence . augustus prohibited the common use of his name , left it should grow too cheap and vile , by the common and needless using of it . the name of mercurius trismegistus was very sparingly used , because of the great reverence the people had for him . the very heathens were afraid to pronounce the name of their great god , demogorgon , as fearing the earth would tremble when his name was mentioned . how doth the reverence of heathens to their false gods expose and aggravate the impudence of professed christians in their vile indignities and abuses of the great and terrible name of the true god! yea , they not only take up his name vainly and rashly into their lips , but audaciously insert it by a profane oath into their common talk , as that which gives the grace , lepor , and ornament to their discourses . some have not been ashamed to say , what pity is it that swearing should be a sin , which gives so great a grace and ornament to language ? sect . ii. swearing by the name of god in a righteous cause , when called thereto by due authority , is not only a lawful , but a religious act , founded upon , and directed to the honour of god's omniscience , whereunto there is a solemn appeal made in every assertory and promissory oath , and a religious acknowledgment made him of his infallible knowledg of the truth or falshood of our hearts , and all the secrets of them , be they never so involved and inward things . the lawful use and end of swearing , is to put an end to all strife , and to maintain both equity and charity among men , the two bonds and ligaments of humane society . now it being the soveraign right and property of god alone , infallibly to search and try the hearts and reins of men , he thereby becomes the in●allible witness to the truth or falshood of what they speak ; so that in every such lawful oath , there is not only a solemn appeal , and in that appeal an ascription of glory to his sovereign omniscience ▪ but therein ( implicitely at least ) they put themselves under his wrath and curse , in case they swear falsly , which makes this action most sacred and solemn . the deep corruption of humane nature by the fall , makes these appeals to god under a curse necessary . for it is supposed , tho men be false and deceitful , yet there is some reverence of a deity , and fear of his wrath and curse , left unextinguished in their fallen nature . so that men will rather speak the truth , ( tho to their own shame and loss ) than by invocating so glorious a name in vain , put both soul and body under his wrath and curse . by which it appears what an awful and solemn thing an oath is ; and that every good man not only takes a lawful oath with holy fear and trembling , because of the solemnity of the action ; but rather ought to chuse death , than to swear prophanely , because of the horrid malignity of the action . sect . iii. the contumely and malignity found in profane oaths , appears in that terrible threatning , the lord will not hold him guiltless that taketh his name in vain ; a threatning altogether as just and righteous , as it is severe and terrible . this sin admits of degrees of guilt . 't is highly sinful to swear by the name of god lightly and vainly in our common discourses , tho the oath be clip'd , and half suppress'd , or disguised in the pronunciation of it , which argues some remains of fear and shame in the sinner . 't is yet worse ( and indeed not a jot below blasphemy ) to swear by any other name , than the name of god. for in so doing , they attribute to a creature the sovereign and incommunicable property of god , set that creature in the very throne of god , and invest it with the regalities of his omniscience , to know our hearts , and almighty power to avenge the wrong upon us done to himself , as well as to men by false swearing . but to break in rudely and blasphemously upon the sacred and tremendous name of god , with bold and full-mouth'd oaths , striking through his sacred name , with direct contumelious blasphemies ; this argues an heart from which all fear of god is utterly expelled and banished . yet some there are grown up to that prodigious heighth of impiety , that they dare assault the very heavens , and discharge whole vollies of blasphemies against that glorious majesty which dwells there . they are not afraid to bid defiance to him , and challenge the god that made them , to do his worst . they deck and adorn ( as they account it ) their common discourses with bloody oaths , and horrid imprecations , not reckoning them genteel and modish without them . it consists not with the greatness of their spirits to be wicked at the common rate . they are willing to let the world know , that they are none of those puny , silly fellows , that are afraid of invisible powers , or so much cowards as to clip a full-mouth'd oath , by suppressing , or whispering the emphatical sounding syllable ; but think an horrid blasphemy makes the most sweet and graceful cadency in their hellish rhetorick . they glory that they have fully conquered all those troublesome notions of good and evil , virtue and vice , heaven and hell , to that degree , that they can now affront the divine majesty to his very face , and not fear the worst he threatens in his word against their wickedness . if there be a god ( which they scarce believe ) they are resolved audaciously to provoke him to give them a convincing evidence of his being . and if he be ( as they are told he is ) rich in patience and forbearance , they are resolved to try how far his patience will extend , and what load of wickedness it is capable to bear . if their damnation be not yet sure enough , they will do their utmost to make it sure , by breaking down the only bridg whereby they can escape damnation ; i mean , by trampling under their feet the precious blood and wounds of the son of god , and imprecating the damnation of hell upon their own souls , as if it slumbred too long , and were too slow-pac'd in its motions towards them . i am of opinion , there are few christians to be found on earth , crying so often , lord , pardon , lord , save me , as some wretches among us cry , ( horresco referens ! ) god damn me , the devil take me . herein they seem to envy the happiness of the devils , and damned wretches in hell , and endeavour ( as one speaks ) to snatch damnation out of gods hands before the time , as if they could not be soon enough among their roaring and howling companions in the midst of the everlasting burnings . but , why such haste to be perfectly miserable ? the very devils themselves deprecate torments before their time , tho you impreca●e them . your misery makes haste enough towards you ; you need not quicken it , or thus run to meet it . i am perswaded , that if the bars of the bottomless pit were broken up , and devils should ascend in humane shapes , none among them would be sound hastning upon themselves the fulness and compleatness of their misery as you do . 't is a truth , though a strange one , that it is much easier to find , than imagine men upon earth professing christian religion , yet in some respect sunk below the wickedness of the diabolical nature , by making damnation both the subject of their drollery , and the object of their very wishes and desires . some greater masters of our language , may more lively and emphatically express the horrid nature of this sin ; but excuse me , reader , if i believe no words or thoughts can measure the heighth or depth of this monstrous abomination . sect . iv. such contumelious language as this ( especially when grown modish and common ) cannot but be a most high and dreadful provocation of god , and such an one as will certainly bring down his desolating vengeance , not only upon the heads of blasphemers themselves , but upon the states and kingdoms that connive at , or tolerate them . we read zech. . , , . of a flying roll-full of curses , the length thereof twenty cubits , and the breadth thereof ten cubits , which shall enter into the house of the swearer , remain in the midst of his house , and consume it with the timber and stones thereof . blasphemy and prophane swearing are like barrels of gunpowder laid under the foundation of many great and noble families , many of which are already blown up , and laid in ruins by this sin , and many more ready to follow , as soon as the justice of god shall give fire to it . and ( comparatively speaking ) it were happy if the mischief ended here ; but alas ! it causes god to commence a quarrel with the whole land , hos. . , . and because of oaths the land mourneth . you find in isa. . what it was that brought that unparallell'd desolation upon that famous and flourishing city jerusalem , and the whole land of judah : for jerusalem is ruined , and judah is ●allen , because their tongues and their doings are against the lord , to provoke the eyes of his glory . but alas ! scripture-threatnings signifie scarce so much with these men , as the predictions of the weather in an almanack ; and which is strange to consider , the very execution of scripture-threatnings before their eyes , will not terrifie them from this inhumane wickedness : even these also are laughed to scorn , or easily forgotten . oh! that god would set it home with power upon the spirits of all that are in power , to take some speedy and effectual course to remove this accursed thing , this iniquity to be punished by the judge ; one ( and a chief one too ) of those direful provocations of heaven , to which we owe a special part of our national infelicity at this day . we all acknowledge , that all prosperity and success depends upon god : if so , reason will subsume , that it must be therefore the interest of kingdoms and commonwealths to prevent and restrain those impieties , which so audaciously provoke and incense his wrath . as much is this their duty and interest , as it is the interest of a courtier to avoid offences of his royal master , the king , upon whose favour , his honour and preferment depends . or as it is the duty of the owner , to keep in that ox which is used to goring ; or cover that pit into which some have , and others of his family are like to fall ; or carefully and speedily to remove that gunpowder which his enemies have placed under the ●oundation of his house to blow it up . both reason and experience will inform the rulers of this world , that professed rebels to the god of heaven , are never like to make useful subjects in the kingdoms of men . sect , v. till publick justice lay hold upon such offenders , let us try what close reasoning may effect for their reformation . 't is hard to imagine , that men of sense should so generally and so far engage themselves in this course of prophane swearing , and have nothing at all to say for themselves . if they have no reason at all to offer in justification , or excuse of what they do , they act the bruits , not the men , and are self-condemned already . 't is a question with me , whether the soul of man on this side hell can sink so far into the nature of a devil , as to sin because he will sin , or to engage himself in a course of sin , without any respect at all to some carnal interest , either of profit , pleasure or honour . the thief hath a visible temptation of gain to allure him , or pinching necessity to induce him . the lyar is drawn in to commit that second sin , to cover the shame and turpitude of a former . the adulterer promiseth himself pleasure in the satisfaction of his lusts. and though men generally stand amazed to think what that temptation should be which prevails upon the swearer , yet doubtless something there is he hath to plead in excuse and extenuation of his fault . whatsoever it be , let it be produced and weighed in the ballance of right reason ; valeat quantum valer● potest , let it have its due value and consideration . and could i imagine any thing more likely to be their inducements , than what i shall here mention , i would not conceal them . there are only four things that can fall within the compass of my imagination pleadable by them , when seriously charged with the evil of the fact. . some of them will haply tell us , that they would not swear as they do , if they could gain credit to what they say without it ; but the incredulity of others provokes them to add so many oaths to their single affirmations . . others of them will tell us , they only swear in their passion , when provoked by injuries received from others ; and if men did not wrong them , they would not wrong god as they do . . some will plead , that swearing is become modish , the badge and character of a gentleman , that it gives them reputation among men of their own rank and quality , and that they shall be looked upon as sneaking fools , unfit for the company of gentlemen , if they could not discourse with them in this dialect . . and some will confess the practice is evil , but that they have gotten such an ill habit , and the sin is become so customary with them , that many times they know not whether they swear or no. i cannot imagine , nor ( i think ) they themselves , what else is pleadable in excuse or extenuation of this horrid sin : let these that are produced have a fair tryal at the bar of reason , and carry your selves towards this sin for ever hereafter , according to that righteous verdict your selves shall now be forced to pass upon it sect . vi. to begin with the first plea ; you say , you would not swear as you do , could you gain credit to your words without it . weigh this question in the upright balance of thine own reason , whether any wise or sober man in the world , will find himself ever the more obliged to believe what you say , by the addition of blasphemou● oaths and imprecations , to your plain and simple affirmations and negations . i cannot think that you your selves would give the more credit to any man that shall prosess his sincerity to you , by finding him in that his very profession false and treacherous to his god. say , reason , dost not thou take this for a sure truth , that he who makes no conscience of being true to god , will never make much conscience of being false to men ? for what is that which gives any man's words reputation among wise and sober men , but the supposition of his integrity and consciencious fear of his deceit and guile ? take away that , and with it you take away the credibility of all his reports and affirmations . if i look upon the person that speaks , as a man of integrity and conscienscious tenderness , i have a sufficient ordinary security of the truth of what he saith . but if i look upon him as a man of a prostitute and seared conscience , that dares venture upon any sin ; a man in whom there is no awe of god to produce veracity in his words ; then my reason presently concludes , that where there is no truth , there ought to be no trust : for truth is the very ground-work and foundation of trust. now what truth can we suppose to be left in that man , that sticks not upon any trivial occasion to break asunder all the obligations of a creature to his creator ; together with all the bonds of kindness his great and best benefactor hath bound him withall , and without any the least injury he can pretend his god hath done him , to fly in his very face with the most contumelious language ? can we suppose any truth to be in , or any trust to be due to such a man as this ? good men and bad are thus contradistinguished , eccl. . . him that sweareth , and he that feareth an oath . a conscientious man is so afraid of an oath , that he would rather chuse to die than swear some kind of oaths : and though he be satisfied of the lawfulness of an oath in general , and of the matter of that oath he sweareth in particular ; yet an holy awe and fear of god fills his heart , when he swears lawfully and necessarily , lest he should sail in the manner of it , by not giving that due reverence to the name of god , which so sacred and solemn an action requires . but from prophane swearing and blaspheming the name of god , every mans reason may justly and plai●ly infer this conclusion ; that the fear of god is not in that man's heart : and where there is no fear of god , what truth can be supposed in him , or what trust can be due to his words or oaths ? but the more he swears , still the less reason all wise men have to believe him . and i am sure the credulity of fools adds little reputation to him . this plea therefore for prophane swearing , is altogether sham'd , bafled and cashiered by the common reason of mankind . sect . vii . call therefore to the bar of reason , the second plea or apology for prophane swearing . you say , you swear not , unless provoked by injuries men have done you . this is so weak a plea for so great a sin , that i wonder men are not ashamed to bring it into the court of reason . this is the true sense and strength of it . my enemy hath abused me , therefore i 'll avenge the wrong my enemy hath done me , upon my best friend and benefactor . i challenge you to give but the colour or the shadow of a sound reason , why upon any abuse you have received from men , you should fall so injuriously upon the name of god , who never abused or injured you , since he gave you a being , but hath always done you good . tell me , man , ( if thou have the reason of a man in thee ) what wrong hath god done thee ? wherein hath he injured thee , that thou thus wreakest thy revenge upon him ? if an enemy have affronted you , reason would tell you , you ought not to take reveng● for it , upon your friend and best benefactor . have you none but god to abuse , when men abuse and injure you ? can your reason comprobate and allow such an action as this ? satan instigates the corruptions of men to injur● you , and you fly in the face of god for it , whose laws severely prohibit such actions , and will avenge the injuries done unto him . speak no more therefore for ever in the way of excusing the ho●rid sinfulness of this fact against god , upon the account of injuries done thee by thy fellow-creature . the case is plainly determined , and cast over the bar of reason with contempt and abhorrence . sect . viii . come we next to your third excuse or plea ; that swearing is become ●●odish , and gives you a reputation among men of your own rank and quality , and that you shall be looked upon as sneaking ●ellows , unfit for the society of gentl●men , if you did not discourse with them in their own dialect . this apology for sin is of no late date : salvian mentions it as far back as his own time ; prophane persons then * thus pleaded for themselves , that they were compelled to be evil , lest they should he accounted vile . whether there be any weight in this apology for swearing , will quickly appear , now it is to be laid in the ballance of true reason . . and first of all , let us consider what makes a true gentleman , and whether prophane swearing have any place in his true character and description . a gentleman is one that springs from famous and renowned ancestors , and degenerates not from their probity and honour . † this is the man whom the latins call generosus , and we a gentleman . because we suppose a man of such an extraction and education more gentle , affable , and condescending to inferiors , and to keep a stricter government over his tongue and passions , than rude plebeans are wont to do . upon this account the poet rightly observes , quo major est quisquis , magis est placabilis ira , et faciles motus mens generosa capit . men of genteel extraction and education , are persons whose passions are supposed to move more gently than other mens : and if at any time they be moved disorderly , yet are they more placable , and sooner reduced , than those of sordid and baser spirits are . 't is vertue which raises and ennobles families at first : for omnis sanguis concolor , all humane blood is derived from , and equally tainted by adam . nobler and baser blood is an after difference , made by virtue and vice among men . and as virtue first ennobled and raised some families above others , so it will still continue the 〈◊〉 of honour in their posterity : and as their v●●tues shall encrease , so will their honour prop●●tionably do . the case truly and plainly standing thus , 〈◊〉 morally impossible to make debauchery the p●●per badge and character of gentility . for m●● of eminency above the vulgar , are more 〈◊〉 bliged than they to shun all base and sordid ac●ons : and as their honour increaseth , so do th● obligations to temperance and sobriety e●●crease and strengthen upon them proport●●●nably . 't was therefore a right and rational observ●●tion of hi●rome , i see nothing desirable in nobi●●● ( saith he ) but this , that such men are bound by a●● tain kind of necessity , not to degenerate from , or s●●● the glory and honour of their renowned ancest●●● and the reason is strong and evident . for ve●●tue being that which first differenced their blo●● from others , they are obliged by all the val●● they have for the honour of their blood and ●●●milies , to shun those vices which stain that h●●nour and dignity . and what vice can dishono●● and debase them more , than prophane swearing for if the arms of many noble families ha● been reversed for treason against the king ; ' 〈◊〉 irrational to imagine , that treason against th● king of kings , should add a new mark of h●nour : and what is blasphemy but treason ▪ ●gainst god ? 't is plain then from the true r●● and character of a gentleman , prophane swea●ing neither first raised , nor can preserve and continue , but rather blots and exposes their reputation and honour . . though i am most willing to pay a becoming deference to all persons of noble and genteel extraction , yet in faithfulness to their true honour , i am here obliged to say , ( and in saying it , i can offend no man that hath a true sense of honour ) that their natural descent can never give them so much honour , as the vices i am here censuring will reflect ignominy and dishonour upon them . to be a slave of satan , and your own lusts , is such a mark of infamy , as all the honourable and illustrious titles in the world can never cover . it is better to rise by vertue to honour , from contemptible parents , than by vice and prophaneness to grow contemptible from honourable parents . 't is your honour to have many servants at your command , obsequiously attending a nod of your head , or a beck of your finger : but ask your own reason , gentlemen , whether it be not a greater dishonour for you to attend as obsequiously your selves upon every beck and nod of satan , and your own lusts . were your natural birth once ennobled by the new-birth , you would be more than thrice honourable : grace would make you more illustrious , than your natural extraction doth or can do . or if morality ( which is far inferior to that honour , and for which , heathens themselves have been renowned in the pagan world ) did but adorn and beautifie your conversations , though it cannot entitle you to heaven , or secure to you the glory of the world to come , yet it would make you shine in the eyes of men in this world , and taking its advantage from your honourable extraction , make you differ from persons of an inferior rank , as stars of a greater magnitude and lustre . i hope , gentlemen valuing themselves upon the honour , will not be offended at a sharper invecti●● than this , against those vices that darken and eclipse their honour , both in the eyes of god , a● well as in the judgment of all wise and goo● men . . suppose what you say to be true , that som● prophane gentlemen should scoff and deride yo● for your sober carriage , and decorous language ( things which ought to be inseparable from tru● gentility ) i would in this case appeal to your ow● reason , why you should not enjoy your ow● pleasure in as full latitude and liberty , as they d●… theirs ? they delight in the dialect of devils you in pure and inoffensive language . if the● will drink the pudled waters , and you refus● them for the pure cristal streams , you have t● be sure as much reason ( and a thousand time● more ) to assert your liberty to be vertuous , th●● they have ( or can pretend to have ) a priviledg● to be vicious . and if they will be offended with you for this their offence is groundless in themselves , and wil● be greatly advantagious to you . for you need not doubt but you may find better company th●● their 's any where on this side hell. i remember tha●●ational and excellent apology , which tertullian made for the christians in his time against the gentiles : wherein ( saith he ) do we offend you , if we will not partake with you in your delights ? if we sustain any damage by such ou● refusal , the injury can be only our own . we reject your pleasures , and you are not delighted with ours . you will shew your selves true and worthy gentlemen in abandoning and rejecting ( upon so noble an account as this ) all further unnecessary society with such genteil-men ; for so they deserve to be called , rather than gentl●men . they boast indeed the honour of their blood , whilst they trample the precious and invaluable blood of christ under their feet : they boast their eminency above the vulgar , whilst mean time they labour vilely to debase him that set them there . i am sure there 's not a devil in hell , but is by nature of a more honourable and illustrious house , than the proudest of blasphemers . they are angels by nature , though devils by practice . they have little reason to boast of their original excellency , which now aggravates their misery . sin darkened their lustre , degraded them from their natural dignity ; and so it will do theirs also , that imitate devils in their blasphemy and malignity against god. . it may as easily be proved as asserted , that to make cursing , swearing and blas●heming , the badges and characteristical marks of a true gentleman , is the foulest blot and mark of infamy , which the malice of their enemies can devise to put into their es●utcheons ; and such an affront , as ought to be highly resented by all true gentlemen . should the most malicious enemy you have in the world , see an herald to devise a mark of infamy for your coats of arms , to make you ridiculous and a by-word among the people , he could never dishonour you at that rate you this way dishonour your selves . for if debauchery beboth asserted and allow● to be the true badge of gentility , then your ow●● reason will infer , that all the ancient epithets 〈◊〉 gentility ought thereupon to be altered . an● would those gentlemen , think you , take it well , 〈◊〉 have the titles and epithets of ingenuo●s , worth● honourable , and noble , changed into cursing , swea●●ing , damning , blaspheming gentlemen ? you canno● but see the inconsistency of both ; if therefore yo● will adopt and wear the latter , you must eithe● cashier and renounce the former , or try to mak● the former consistent with the latter , which i●●●sure the most ingenious among you will find 〈◊〉 hard task to do . . i humbly beg leave to propound one plai● blunt question to you , gentlemen . the matte● of it is too rational to be rejected , and let th●● make atonement for the blunt manner of its proposal . and the question is this . qu. whether your reason and conscience be full● s●tisfied , that when you die ( as you know you shorth must ) you shall then appear before the judgment-se●t of god , in the quality and character of gentlemen ▪ do you verily think you shall find the more favou● there , for the sake of your noble descent , and honourable extraction , or that your gentility shall make a● atonement for all your impiety ? i am perswaded , gentlemen , you do not , you cannot think so . you know you must appea● before that god , with whom there is no respect of persons : a god that will certainly damn the impenitent blasphemer . the man must assuredly go to hell , cor. . , . and if the man be damned , certainly the gentleman is in a bad case . . in a word , i am past all doubt , and so may you too , that this genteel mode of swearing , drinking and whoreing , which hath spread so far in the present infamous age , into protestant states and kingdoms , is the very spirit and strength of a popish plot , subtilly projected , and industriously managed for their effectual reduction to popery . for nothing in the world can reconcile men to popery , yea , and even endear them to it , like debauchery . under popery , gentlemen may come up to the rates of costly pardons and indulgences , for their greatest sins . they may give themselves liberty to wallow in prophaneness all the days of their life . they may give their lusts the utmost scope and liberty , and yet have a plenary pardon when they die . so that they need not abridge themselves of any sinful liberty , or boggle at the loudest blasphemy , whilst they have that in their pocket to still and quiet something that grumbles in their bosom . do you not see , gentlemen , the narural tendencies of these things ? does not debauchery look like a shooing-horn to popery . besides , gentlemen , the devil and the pope are confederates in a farther design upon you ; and if their design hit , they hope to win by power what they may miss by policy ; and that by the very same method of corrupting and debauching persons of eminent rank and quality , in protestant kingdoms and commonwealths . for ( as a * learned man in queen elizabeths days rightly observed ) ; these are the men especially interested in the publick affairs of kingdoms . these represent the people in parliaments . these make their laws , administer the government in peace and war. to their hands are committed the great concerns of nations . these are they that fill the seats of publick judicature . if gentlemen therefore by this means be generally corrupted and infected by debauchery , their influence and example is likely to infect the greatest part of the body-politick , and either make the people easily pliable to the charms and courtships of popery , for the reason before mentioned , or so besot their excellent parts , and enervate their mafculine courage , that they shall fall an easie prey to their ( otherwise ) weak and despicable enemies . and certainly , gentlemen , we have all cause to reckon this plot very far advanced , when we shall see debauchery every where made the badge of gentility ; and chastity , temperance and sobriety , become the marks and notes of infamy . when civility it self shall be hiss'd with derision out of some gentlemens company ; and the more temperate and sober any man is , by so much the less fit to be a gentleman's companion . by this time i hope you are convinced , that true gentility is no enemy to sobriety , nor debauchery the character of gentility ; and will at least pardon , if not thank me , for endeavouring this way to secure the true honour of some , whilst i rationally argue down the vices and follies of others . this plea for debauchery , you see hath the same fate the former had , and deserves never to be mentioned more . sect . ix . there is but one plea more , and that as silly and irrational as any of the former ; and that is , the custom and habit of swearing , which you say is hard to be broken . this sin is become so customary to you , that now you scarce note or observe it in your selves . that there may be truth in the matter of this plea , i neither deny nor doubt ; but that it is a rational and allowable plea , will never be granted by your own reason . the thing you say may be true ; for we sometimes find that when you are taxed for swearing , you will presently swear that you did not swear ; and curse him to his face , that accuses you for cursing . but pray , gentlemen , make your own reason judge , whether custom be a valid and allowed plea for prophane swearing and cursing . say , reason , wilt thou allow that one of the highest aggravations of sin , is pleadable in thy court for the excuse or extenuation of it ? wilt thou give it under thy hand , that the man is the less guilty , because the more wicked ? darest thou to warrant it , that god will take the less notice of the wrongs men do him , because they are used and accustomed so to wrong and abuse him every hour in the day ? if your reason can allow and warrant this , i must say it is different , yea , and opposite to the common reason of mankind . say not , i make my own reason the rule and standard of yours or other mens . for i argue here ( as i have done all along before ) upon the common topicks and maxims of reason , generally allowed all the world over by mankind . if a practice be evil , the oftner it is repeated , the more still it is aggravated . to be plain and faithful with you , gentlemen , if it be your custom to blaspheme , 't is god's custom to damn blasphemers . if you use to be drunk and unclean , god uses to punish drunk●rds and adulterers ( if impenitent and unreformed ) with his everlasting wrath . and when you are cited ( as shortly you must be ) before the awful tribunal of the great , the just , and the terrible god , ask but your selves , whether such a plea as this , be like to excuse you in whole or in part , and take off the heinousness of these horrid impieties ? will your prophane oaths , and direful execrations and imprecations , be excused in the least degree , by telling him , lord , i was so accustomed to blaspheme thy name , cursing , swearing and damning were so familiar language in my lips from day to day , that i had quite lost the sense of the action , as well as of the evil thereof ; and therefore , lord , pity , spare and have mercy on me : o damn not my soul to thine everlasting wrath . for though i have imprecated it upon my self , yet frequent custom at length extinguished all my sense and conscience of the evil thereof , till at length i could play with a direful imprecation as an harmless thing ; nay , thought it an ornament and grace to my speech , a gallant expression alamode the times and places i lived in . is not this as good a plea , and not a jot better than that of a malefactor upon his tryal for life and death , when theft or robbery have been evidently and substantially proved upon him , and the judge demandeth what he hath to say for himself , why sentence of death should not pass upon him ? mercy , my lord , mercy , cries he ; for i have been so used and accustomed to filching and thieving from my youth up , that for some years before i was apprehended , every ones goods and cattel seemed to me to look like my own ; so that i scarce knew when i stole , and when i did not . and thus , gentlemen , you have heard a fair tryal of the sin of prophane swearing and imprecations of damnation , and you have heard the verdict of your own reason and conscience upon the case . the lord help you to break off and reform that sin , for which there is not one word of apology or excuse now left in your mouths . let me close all i have to say upon this head with one plain question : do you think you must die , or live here for ever , as you now do ? if you are convinced ( as all the living are supposed to be ) that you must die , do you desire an easie and comfortable , or a painful and terrible death ? i presume there is no man living that is convinced he must die , but desires naturally and rationally an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as easy and comfortable a dissolution as may be . if so , i appeal to your reason , whether prophane swearing and blaspheming the name of god , be a proper rational way to obtain peace and comfort at death ? with what hope or encouragement can those tongues of yours cry at death , lord have mercy upon me , which have prophaned that name , and imprecated damnation from him , till you came into your last extremities , which convinced you , you could live no longer . 't is a serious question , and well worth a cool and solemn debate in your own reasons and consciences . some of you are more immediately exposed to the dangers of death than others , ready to be disbanded by a bullet . if you fall , you must either fall considerately , or inconsiderately . if inconsiderately , and without any sense or conscience of this horrid guilt , you die impenitently , and consequently desperately and miserably . if considerately , and with awakened consciences , i demand , whether such guilt as this will not roar louder than the peals and vollies of those great and small guns do , which breathe destruction upon you , and round about you ? i have done my message plainly and faithfully to the very face of your reason and conscience ; and if for my faithfulness and zeal both for god's honour and yours , i am rewarded with your c●rses ; yet if you would forbear to blaspheme and ●end in pieces the name of god , i shall not much regard the obloquy and reproach my name shall undergo and suffer upon that account . but i expect from you better fruit than this . chap. iv. wherein reason and conscience are again consulted about the practice of drunkenness ; and their righteous and impartial censure given upon that case . sect . i. though our souls and bodies be of vastly different natures and originals , yet they do clasp and embrace each other with most dear and tender affection . 't is marvellous to behold such a spiritual and heavenly creature as the soul in all men , fervently loving , and in most men fondly doting upon a lump of clay , a clod of earth : it sympathizeth tenderly with it . if the meanest member of the body be in pain , the soul is presently concerned for it , and evidences it self to be so , by commanding the eyes both to watch and weep ; the tongue to complain and moan ; the hands to bind up its wounds with all imaginable tenderness , and carefully defend it from the least injurious touch● but if the whole be in danger , how do its nobler faculties of understanding , memory and invention , awaken and bestir themselves to the uttermost for its deliverance and safety . whilst the soul lives in union with the body , 't is filled with assiduous ( and too often with exorbitant and distracting ) cares for its necessary support and comfort . and when it must be separated from it by death , what strong aversations to death doth it ordinarily discover ? the strong tyes and bonds betwixt it and the body , cannot be loosed without much conflict and strugling , evidenced by these emphatical groans it sends forth ; groans which other men understand not , nor can be supposed to understand , till they themselves come to feel the parting . pull . the reason of all which , lies in the intimate relation which is betwixt these different natures , which god hath married together in the womb , from which time they have been companions and partners in all the comforts and troubles of life . the body is the soul's house in which i● dwells , and still shall dwell , till death dissolve it . 't is the soul's garment , that clothes and covers it . it hath worn this garment of flesh from the beginning , and is to wear it still , till sickness hath brought it to rags , and death stript it from the soul. 't is the tool and instrument by which it doth all its works , whilst it is in this state of composition ; and therefore the soul cannot but love it fervently . no man ever yet hated his own flesh , but nourisheth and cherisheth it . sect . ii. the case so standing betwixt the soul and body , the wisdom or folly of the soul is plainly discovered in its way and manner of governing the body , as the love and prudence of an husband is in the government of his wife ; or the master in ordering the affairs of his house ; or the neat breeding of a man in the comely wearing of his garments ; or the skill and care of an artificer in the brightness , keenness , and sharpness of his tools . some husbands give evidence to the world of their governing-prudence and ability , in such an allowance of liberty to their wives , as the laws of conjugal love require , and their estates and incomes will conveniently bear , and no more ; and in restraining their extravagances , as well as by encouraging their vertuous courses , in keeping back no due encouragement to vertue , nor giving the least encouragement unto vice. a well-bred man , that carries with him a becoming-sense of his quality , and the decorum he ought accordingly to observe , will wear his garments decently , and becoming his rank : they shall be sure to be neat and clean , and sit fit and comely upon his body . he abhors to wear a garment tumbled in the mire , and go like a beast , without regard to his reputation . no prudent owner and governour of an house , will let the rain drop through the roof , nor choak up the passage to his door with a nasty dung-hill . his house within shall be neat , and not nasty : the rooms clean and comely : and yet abhors to suffer superfluous ornaments , and costly vanities to swallow up his estate that should maintain it , and bring bailiffs ( more odious than a dunghill ) to his very doors . the curious artificer neither grinds away the substance of his instruments to make them bright and glittering , and set an edge too fine to hold one minutes use ; nor yet suffers them to be thrown aside in some neglected corner , where rust and flaws shall render them utterly useless , or make him blush at the botches such instruments will cause in his work. the prudent husbandman will neither break the heart of his ground for want of rest and compost , nor yet over-load it with dressing , which brings forth nothing but rank and useless weeds ; he will in a fit season turn in a stream of water to his meadows , like a cordial-draught to fainting spirits ; but will not drown it , and rot the very roots of his grass , by letting in too much , or by suffering it to lie under water too long . he will feed his horse high enough to perform his journey , and carry him through the mire ; but will not feed him to such an heighth , that the rider shall neither be able to sit , nor command him . in all these cases , the common prudence of every man , directs him to that just mediocrity , wherein both his honour and profit do apparently lie . and what we say in such common cases and concerns as these , is as true , and much more excellent in the soul 's prudent government of its own body , unto which it was espoused in the womb , and is its dear and constant partner , both in present and future good or evil. 't is the garment it wears , the instrument it useth , and the field it cultiva●es . it must neither deny the body those necessary supports and comforts which god and nature allow it , nor yet surfeit and overcharge it with more than it is able to bear . in either of these extreams , the extream folly of the soul is discovered . sect . iii. now the dethroning of reason , and frequent oppressions of nature by the practice of drunk●nness , is the highest exaltation of folly in the soul of man ; plainly manifesting its ignorance and inability to order and govern the body , to which it is married by a vital union . here 's a foolish soul by misgovernment , dishonouring , and destroying its vigorous and comely body , under a pretence of love and kindness to it . we account it one of the greatest outward infelicities in this world , incident to a discreet and virtuous woman , to be headed and governed by a sottish fool , neither able to govern himself , or her , nor give a reason of his own actions or commands . a man whose folly shall make her blush in all sober companies he comes into , and forces her upon such a course of life , as she perfectly abhors , and will bring speedy ruin upon her ; all men pity such a case as this . and this is the very case of many a comely , vigorous body . only such a woman hath two reliefs under her bondage , which the body of a drunkard wants . she can sometimes withdraw and retire from his company , and enjoy the relief of her solitude , which the wretched body of a drunkard cannot do till death , but is tied day and night to the company of its foolish soul , which is frequently abusing it , and imposing upon it . besides , such a woman may haply over-live her vicious , abusive husband , and spend many a comfortable year in the world with a more discreet , sober , and religious partner of her life , whose sobriety , discretion , piety , and love shall make full compensation for all those years of misery and slavery she endured before . but the case before us , admits no such relief : for as long as ever the body lives and breathes , the soul is , and must be with it , and in it . and tho death will for a time separate and divorce them , yet the bodies second marriage at the resurrection can be with no other but the same soul which oppre●sed and ruined it in this world and this second marriage will be far worse than the first . for tho it were the sottish souls slave and drudge in this world , and suffered many ● sickness , shame , and loss by its folly ; yet in the world to come it must be its partner and companion in hell-torments for evermore , in a● much as it was the instrument the soul used i● most of those sins committed by it in this world and this is the case of all bodies married to and governed by souls that have neither reason ▪ nor religion enough prudently and soberly to order and govern their own bodies . sect . iv. sad and doleful therefore are the laments and complaints of the bodies of drunkards , against the folly and tyranny of their souls ; and as just as sad . let me therefore here act the part of an advocate for your bodies , which is a part of your selves , and to which by the law of nature you owe love , care , and honour ; or rather by a prosopopaea , let me bring in the body sighing out its own complaints in the ears of its own soul , and thus bemoaning it self to it . oh , my soul ! i have cause to lament the day that ever i was married to such a sottish fool as thou art , who art destitute both of wisdom and love to rule and govern me . i may justly resume iob's lamentation upon thy account , and say with him , let the day perish wherein i was born , and the night wherein it was said , there is a man-child conceived . why died i not from the womb ? why did i not giv● up the ghost when i came out of the belly ? for now should i have lien still and been quiet ; i should have slept ; then i had been at rest . i have been a perfect slave and drudge to thy unreasonable lusts and impositions . i was once an active , vigorous , comely body , and hadst thou been wise and sober , i had been happy . but thou hast been a cruel tyrant to me , oppressing and loading me with more than i was able to stand under . thou hast plunged me many times into those puddles of excess , wherein thou hast drowned thy own reason , and my health . my well-mixed beauty is now turned into the colour of flaming fire ; my hands and legs shake , my tongue falters ; my natural crasis and temperament is destroyed . thou hast made me miserable in this world , and intendest to make me more wretched in the world to come . sober nature gave me my stint and measure . i knew when it was enough , and gave thee sufficient items and intimations ( amidst thy foolish frolicks ) that i could neither with honour or safety bear one glass more . but thou wast deaf to all my moans , and shewedst more mercy to thy horse than me . sick or well , able or unable , live or die , i must take in the full number of cups and bottles thou enjoynedst me to take . like another pharoah , thou hast required of me the full tale , whether i had strength to perform it or no. yea , like another devil , thou hast sometimes cast me into fiery fevers , and watry dropsies ; and will next cast me , if thou continue this course , into hell-fire it self . other souls have set thee a better pattern in their more sober and prudent government of their bodies . they give their bodies the true pleasure of the creature , by keeping them to that happy mediocrity in which it consists . they devote their bodies to the service of god ; thou hast devoted me to the immediate service of the devil . a majestick beauty sits upon their faces ; sottishness and folly upon mine . their knees are daily bowed in prayer to god ; mine shake and tremble in the service of the devil . they enjoy pure and sanctified pleasures every day ; but i am denied the sober pleasures of a beast . their bodies will be happy with their souls in the world to come ; but i must suffer eternally with thee , and for thee . thou hast both consumed me , and thy estate given to support me ; and now i am like to suffer as much by want , as i have done by excess ; and all this through thy misgovernment . these feet ( if thou hadst pleased to command them ) would as readily have carried thee to thy closer , or the assemblies of god's people , as to an ale-house , or tavern . these fingers would have served to open and turn the blessed pages , which contain the oracles of god , as to cog a die , or have shuffled and dealt a pack of cards . this tongue might have been melodiously employed in singing the praises of god among his people , as well as in swearing , roaring , and singing among drunken sots and fools , if thou hadst been endued with governing wisdom . thou knowest i could do nothing without thee . thou hast a despotical power over all my members . they are at thy beck , and thou at the devil 's . better had it been for me , had i been the body of a contemptible worm or fly , than a body animated and governed by such a sottish soul as thou art . and now , my soul , what hast thou to say for thy self ? what tolerable account canst thou give to god or me , of these thy vile abuses of both ? sect . v. now let us hear what the soul of the drunkard hath to plead in its own excuse and defence for all his wrongs against god , mischiefs to it self , ruin to his health , name , and estate . they have various excuses , tho not one sound or rational one among them all . such as they are , let them be tried by the rule of reason , if any reason by yet left in them , who daily dethrone it by this worse-than bruitish practice . that which they have to say for themselves ▪ is this , . that their bodies are strongly constituted more capacious to receive , and able to bear greate● quantities of wine and strong-drink than other● are ; and therefore , why should they not drink down , and glory over those that vye with them . . others say , they would not take that course they do , but that when they are sober and solitary they are so press'd with the thoughts of their debt● and incumbrances in the world , that they are upon a perfect rack , and they find nothing like good-fellowship in a tavern or ale-house , so effectually relieving against the cares and anxieties of their minds . . some will tell us , they are drawn into it by the snare of pleasure , nothing being so grateful to their palate , as their full load of generous wine or strong-drink . and seeing it is so pleasant and delightsome to them , why should they deny and abridge themselves of their pleasure ? . others will profess they had never taken this course , which they find upon many account● pernicious to them , but that they are not able in civility to deny their intimate friends and companions , especially such with whom they have concerns in trade and business , and they must drink as they do , or suffer loss in their trade , and beside that , be stigmatized for phanaticks . . they will also say , they are obliged in point of loyalty to pledg him that consecrates ( as they catechrestically call it ) the first glass to the king , or persons of quality and honour . . and lastly , some will tell us , they have plentiful estates that will bear such expences ; and since their pockets are full , why should not their heads and stomachs be for too ? beside these six apologies for drunkenness , nothing falls into my imagination pleadable for this sin. we will weigh these that are pleaded , in the common ballance of the reason of mankind , and try the validity of them one by one . and for the excuse i. and first , to what you say of the capacity of your bodies , strength , and ability of your constitutions , to receive and bear greater quantities of wine and strong drink than others can ; and therefore , why should you not give a proof of it when challeng'd , and get reputation to your selves by drinking down , and glorying over such as vye with you ? to this i reply three things , which must be laid in the counter-ballance , and let the ballance be held in the upright hand of your own reason . . a strong and vigorous constitution will be readily acknowledged to be so great an external blessing and mercy , that no man of sound intellectuals ought to do any thing to destroy it ; but is obliged to use all proper methods for the preservation of it . if therefore temperance shall be found to preserve it , and excess to impair and destroy it ; let your own reason judge which o● these two courses you are obliged to take . consult either the best physicians , or your own , and other mens experience , and they will tell you , that apoplexies , palsies , gout , and innumerabl● other diseases , are bred by such excesses in the soundest and strongest constitutions , and death it self hastened by such intemperate course● ▪ whereas temperance and sobriety might hav● made your lives more comfortable and durabl●● as strong as you are , frequent drunkenness wi●● bring cain's curse upon your vigorous bodies , and make you go shaking and trembling ( as he did ) about the world. . let it be demanded of your own reason ▪ whether it do really judg that god bestowed more strength and vigour upon your bodies , than he hath upon others , to arm a stronger enemy than others are , to fight more vigorously against him , than others do , or can do ? or whether it were not designed by him for greater use and service to his glory in the world , than other● of his people ( how willing soever they be ) can do for want of that strength you have ? i am confident no man of sound intellectuals will dare to assert the former , or deny the latter . . and lastly , for your glorying in drinking down , and conquering others , you will certainly put your own reason to a blush , by offering such a plea as this to it . you are not yet arrived to impudence enough to deny drunkenness to be a sin , and your reason is yet sound enough , easily and naturally to infer , that by how much the more any man exceeds and goes beyond others in sin , by so much the greater sinner that man is . and as for the honour and glory you talk of in exceeding others in your abilities to drink , your reason will quickly make you ashamed of that glory ; and prove , as well as assert it to be a mark of basest infamy . do you think that lombard was really honoured , or stigmatized , whom tiberius c●●sar dub'd a knight for drinking off three gallon of wine at one draught , and sirnamed him tricongius , that is to say , the three gallon knight ; which story pliny in his natural history relates to the perpetual infamy of them both ? or , think you it added to the glory of tiberius himself , who knighted this three gallon ( not thrice gallant ) knight , to have his name changed among the people , from tiberius into biberius , as afterwards they did the name of that monster nero into mero ? gentlemen , i appeal to your own reason , if the vast continent you have within you for wine and strong drink , be really your honour ; whether the butt or hogshead whence you have it , be not for the same reason much more honourable than you ? your reason will plainly give the conclusion . but , oh ! consider not only what reason saith , but what god the fountain of that reason saith in isa. . . wo to them that are mighty to drink wine ▪ and men of strength to mingle strong drink . methinks it should make you sit in as little ease upon the tavern , or ale-house bench , as that court-parasite sat at a rich banquet , furnished with variety of dainties , and all sorts of generous wine , over whose head dionysius caused an heavy sword to be hanged with the point downwar● by a single hair , every moment ready to dro● perpendicularly upon it . excuse ii. as for those that throw themselves into thes● excesses on purpose to delude those anxious car● and thoughts , which cruciate and oppress them ▪ whenever they are sober and solitary : i sha●● only propound three plain questions to the sma●● remainders of reason in them , which yet ● presume sufficient to determine rightly upon them . quest. i. whether they think that which greatly encreaseth want and poverty , be a rational cur● ▪ and proper remedy of it ? and whether a jar o● oyl be not as fit to quench a flame , as tavern and ale-house scores and reckonings are to buoy u● a sinking trade , and keep bailiffs from men doors ? certainly none but a sottish fool ca● think it to be otherwise . your own improve●●dence , or god's afflictive providence have brough● you into other mens books ; and certainly yo● cannot think , if you be in your wits , that chamberlains bills for so many bottles of wine , an● flaggons of beer , will be accepted by your creditors for good bills , to quit your scores wi●● them . were you sober , frugal , and industrious you would put your selves thereby into a better way to obtain a blessing from god , and respects , and forbearance from men , than in the course you now take . quest. . nor can you without manifest impudence propound such a question as this to your own reason , whether the addition of injustice to prophaneness , be a rational plea or excuse for it ? and is not that the very case here ? whose money is that you so lavishly and prodigally waste out of your consuming estates ? 't is either your creditors , or the small remains of your own . whether the one or the other , methinks that wine and drink should not go down very pleasantly , which must be mingled with manifest injustice , or with the tears , and ( in a sense ) the blood of your wives and children . if your reasons can allow these things for lawful excuses , then you are excused , else self-condemned . quest. . i shall trouble your reason with the decision but of one question more , and 't is briefly and plainly this ▪ whether the addition of far greater troubles , or causes of troubles to the inner man , be a proper expedient to alleviate and ease the loads and burdens of your outward troubles , already grown almost too heavy for you to bear . i dare venture all that i am worth , upon sound reason's side , that it will never allow or comprobate such an absurdity , as the affirmative part of this question draws along with it . believe it , sirs , all the outward necessities , cares and fears , which now oppress you upon the score of worldly affairs ( which frame not to your minds ) are much more tolerable , and comparatively light and easy , to the stings , wounds , and lashes of a guilty conscience : but when all these inward troubles shall be superadded to your outward troubles , they will in conjunction make a burthen too heavy for man to bear . what ever cares or troubles providence involves any good man in , in the honest and painful pursuit of his civil calling , he may in a great measure relieve his burthened spirit under them , by the comfortabel testimony of his own conscience , and his free addresses to god in prayer . these will sweetly support him under his othe● intanglements and perplexities in the world. but the course you take , does not only strike away these props from under your minds ; but doubles and trebles the burthen upon them . were men but once acquainted with that relie● and cheariness of spirit which a good conscience , and a spiritual address to god in prayer , afford in the midst of troubles , they would run to then closets , rather than to taverns and ale-house● to divert and cure their troubles . i leave it therefore before your own reason to consider ▪ what weight or validity there is in this second excuse for drunkenness . excuse iii. others plead they are drawn into this sin by pleasure and delight , whose charms are too strong for them to resist . in this , as in all the former , i resolve to make you your own judges . give me leave but to state the questions right , and let your own reason freely determine them . and what f●irer dealing can men that exercise reason expect ? and let the first question be this ; quest. i. whether the pleasures of temperance do not far excel those of intemperance ? if they do , then this your plea is vain and irrational . for you foolishly choose a lesser pleasure , and refuse a greater and sweeter one . and that you do so in this case , no wise man can deny or doubt . for temperate drinking refreshes the body , and no way burthens it , as excessive drinking doth . and that which burthens nature can never be equally pleasant with that , which yields nothing but due refreshment . temperance doth not vitiate , but raiseth the pure and ordinate appetite of nature to its just pitch and height ; in which temper , and at which height , it is most capable of the sweetest pleasure from the creature . as the strings of a lute give us the sweetest and most delicious notes when they are not let down too low , but are all sixed at their due height . temperance gives us the most pleasing enjoyment of the good things of this life , still leaving the mind free and fit for the more spiritual and sweet enjoyments of a better and more excellent life ; which excess never did , nor can do . moreover , temperance maintains the manly grace and majesty of the countenance , but excess totally disguises it . it draws the lines of drunkards faces into a form much like those ridiculous dutch pictures , which some set upon their chimney-pieces , to move laughter in those that behold them . now by the vote of universal reason , that pleasure which ref●eshes the body , but no way burthens it , which raises the ordinate and unvitiated appetite of nature to its just pitch and due height , which gives nature the sweetest refreshment , leaving it always fitter and freer for higher and better pleasures , which maintains the manly grace and majesty of the countenance , and makes not a wise man look like a fool or an antick , must needs be better than the lower and flatter pleasures of a burthened body , and vitiated palate , which draw after them so great a train o● present mischiefs ( which temperance avoids ) besides far heavier and more durable ones in the life to come . quest. . but if the present pleasures of temperance were in some respect inferior to those of excess ( which i have proved they neither are , nor can be ) i demand in the second place , whether the loss of your honour and health , your time and estate , your present peace , and future hopes , do not make such sensitive pleasures base and inferior , compared with those of temperance and sobriety ? do you in good earnest think a glass 〈◊〉 two above what satisfies and refreshes nature , can recompence for all that shame , sickness , poverty ●nd guilt that follows it ? if you think so , sin hath turned you into brutes , and made you utterly uncapable of all arguments and manly considerations to reduce and recover you . excuse iv. you say you would not haunt taverns and ale-houses as you do , but that you are drawn in by company and business , which you cannot well resist or avoid , and should you do so , it would be to your loss ; and besides that , you should be branded for phanaticks . i deny not but there is a snare in vain company ; yet give me leave to propound a few , plain and easy questions to your reason . quest. . why must the importunity of good fellows ( as you call them ) be an irresistible temptation to you , and deprive you of all power to deny them , whilst you discern the snares and mischiefs they draw you into ? this seems to be a thing unaccountable to reason . suppose you were allowed to spend the longest summers day in the highest gratifications of all your senses together , or successively one after another , upon condition that you would endure the torments of the rack till that day twelvemonth came about again ; do you think the importunity of all your intimates in the world would prevail with you to accept the pleasures of a day under such a condition as this ? and yet what are the torments of a year upon the rack , to the torments of hell for ever and ever ? or to come lower ; suppose one of those lewd companions , not worth a groat if every man had his own , should request you to lend him an hundred pound upon his own security , could you find no power ( think you ) to deny him , especially if the loss of that hundred pound would certainly ruin you ? if you would deny him ( as i doubt not but in such a case you would ) tell me then , why you should not find power to deny him when he asks a far greater matter than an hundred pound , even the peace , purity and safety of your souls , as well as the health of your bodies , and honour of your names ? why then should you be so easy and flexible when they ask the latter , and so stiff and unperswadable to the former ? quest. . you say you have business and concerns in trade to dispatch in such places and companies , and this draws you into the snares of excess . i will not deny but men may lawfully transact their business in such places , and there may be a conveniency , and sometimes a necessity for it : but that 's not the case . the question referred to the determination of your reason , is this , why drunkenness must accompany business ? and whether a man be not more fit to transact his business , and drive bargains of the greatest value , whilst his body and mind are cool , sober and temperate , than when his reason is beclouded and deposed , by drunkenness ? how many men have undone themselves , their wives and children by drunken-bargains ! besides , i must tell you , that in all such drunken meetings , the devil comes to drive his bargain with you , as well as your other customers . he bids for your souls , and offers you such pleasures as you there find in exchange for them , and is content to make your dying-day the time of your delivering them into his possession . how do you like such trading as this , gentlemen ? quest. . you say , should you refuse to accompany them , and do as they do , you should be branded for phanaticks . i would fain know , whether such a plea for drunkenness as this , doth not justly cast the greatest reproach of phana●icism upon your selves , and set a mark of true honour upon those men whom the world unjustly stigmatizes with that title ? gentlemen , i do assure you the phanaticks ( as you call them ) have reason to thank you for the honour and justice you have done them , in acknowledging them to be none of the members of your hellish society , but persons of a more sober and honourable character . and i appeal to your reason , whether it would not be more for your honour , to wear the unjust title of a phanatick , than the just censure of a drunken sot. excuse . you say you are obliged in poin● of loyalty to pledge him that consecrates the first glass to the health of the king , or any person of eminency . i leave it still to your reason to be judge , . whether the king have cause to account the manifest breach of the laws by which he governs , to be a signal expression of his subjects loyalty to him ? is not his royal authority his honour and safety in his laws ? and is he not finely honoured , think you , by such drunken loyalty as this ? gentlemen , you have a king over you of sounder intellectuals , and more exemplary temperance and sobriety , than to be thus imposed upon . . can you think he reckons his health in the least degree advanced or secured by the ruin and subversion of his subjects health ? no no ; did the genteelest drunkards in england enquire , they would quickly find , it would more please him , if they would consult their own health better , and pray for his more sincerely and fervently than they do . excuse vi. your last excuse is , that you have plentiful estates that will bear it ; and since your pockets are full , why should your heads or stomachs be empty ? question . the only question i would here state , and leave your own reason to determine , is this , whether you think the expence of the redundancy and over-plus of your estates in excess and drunke●ness , be the very end and design god aimed at in bestowing those things with such a bountiful hand upon you ? and whether the expence of it in this way , will please him as well , as if you clothed the naked , and fed the hungry with it , and brought the blessings of them that are ready to perish , upon you and your families ? ah , gentlemen , you must come to a day of reckoning . your reasons and consciences can never tell you , you can make up as comfortable an account with god by setting down so many hundred pound in wine and strong drink more than was necessary or beneficial : item so many thousand pounds lost in play : so much upon whores ; as if yo● set down so much to feed and cloath the naked and hungry . so that all your excuses for this sin , are bafled by your own reason ; and it was easy to conclude , that such a traytor to reason as drunkenness is , which hath so often d●throned it , could not possibly receive a more favourable judgment and sentence than this now given upon it . let all drunkards henceforth consider what a voluntary madness the sin of drunkenness is , how it unmans them , and sets them below the very brutes . a grace father calls it rightly a distemper of the head ; a subversion of the senses , a tempest in the tongue ; the storm of the body , the shipwrack of virtue , the loss of time , a wilful madness , a pleasant devil , a sugar'd poyson , a sweet sin , which he that hath , hath not himself ; and he that commits it , doth no● only commit sin , but himself is altogether sin. turbatio capit●s , subversio sensûs , tempestas linguae , procella corporis , naufragium virtutis , amissio temporis , insania voluntaria , blande daemon , dulce venenum , suave pecatum , quam qui habet , seipsum non habet , quam qui facit , peccatum non tantùm facit , sed ipse totus est peccatum . 't is a sin at which the most sober heathens blushed . the policy of the spartan● was more commendable than their piety , in making men drunk , that their children might gaze upon them as a monster , and be scared for ever from such an horrid practice . he that is mastered by drunkenness , can never be master of his own counsels . both reason and religion condemn this course . make a pause therefore where you are , and rather throw that wine or beer upon the ground , which else will cast thy body upon the ground , and thy soul and body into hell. chap. v. containing the result and issue of the third consultation with reason , upon the case of vncleanness ; and the true report of the determination of every mans reason , with respect thereunto . sect . i. the bountiful and indulgent god hath made more abundant provision for the pleasure and delight of rational , than of brutal beings : and his wise and righteous laws order and limit their pleasures to their great advantage ; his allowances under those restrictions being large and full enough . both reason and experience assure us , that the truest pleasures are most freely and honourably to be enjoyed within the pale and boundary of his laws ; and that there are none fit for the enjoyment of a man or christian , to be found without or beyond them . that prudent owner provides best for his cattel , who puts them into inclosed fragrant fields , where they have plenty of proper and pleasant food , sweet and pure springs of water , the pleasant covert of shady trees , and all that is either necessary or convenient for them ; altho' those fields be so inclosed within pales or walls , that they cannot stray without those boundaries i● to other mens grounds , to be by them impounded , and brought back lank , tired , and dirty , to their owner ; or by straying into wasts and wildernesses , fall a prey ( as straglers use to do ) to wolves and lyons . god envies not any true , rational and proper pleasure to men or women ; when he bounds them in by his command , within the allowance whereof , sufficient provision is made for the benefit and delight of propagation . and though it be all mens duty , to tremble at the awful solemnity , yet it would be any mans sin to repine and murmur at the strictness and severity of his command delivered with thunder and lightning from mount sinai , thou shalt not commit adultery . man's honourable liberty , and god's wise and just restraint and limitation thereof , are both set together before our eyes , in that one scripture , heb. . . marriage is honourable in all , and the bed undefiled ; but whoremongers and adulterors god will judge . here 's a liberal allowance granted , and a severe punishment threatned for the inordinancies and exorbitancies of boundless and ungovernable lusts. god will judge with temporal judgments in this world ; and upon impenitent persistents , with eternal judgments in the world to come . sect . ii. such is the corruption of man's nature by the fall , that it hates inclosures , restraints and limitations . these things which were intended to regulate , serve only to sharpen and e●●age their sensual appetite . no fruit so sweet to corrupt nature , as forbidden fruit. nitimur in vetit●●● sempèr , cupimusque negata . the very restraint of evil makes it look like a pleasant and desirable good. sons of belial can endure no yoke of restraint . there 's a great truth in that observation of the divine herbert , that if god had laid all common , man himself would have been the incloser . for his reason and experience would have plainly informed him of the great and manifold advantages of distinction and propriety . how many quarrels and barbarous murders have been occasioned by whores ! which by keeping within god's bounds and rules , had been both honestly and honourably prevented . were men left to that liberty brutes are , to scatter their lusts promiscuously , fathers would not know their own children , nor children their fathers ; whereby both their duties and comforts would be prescinded together . such mischiefs as these would make men glad of that inclosure , which the laws of god have made for them . but behold with admiration the perverse wickedness of corrupt nature , manifested in this , that because god hath enclosed and secured their relations to them by his laws ( which inclosure is every way to their advantage ) yet this makes their lusts the more head-strong and outragious , and they cannot take that comfort in their own , because their own , that they think to find in another's , because another's . remarkable to this purpose is that relation of mr. firmin's , which he received from his near relation , who was minister to the company of english merchants in prussia . the consul or governour of that company being a married man , and that to a very proper and comely woman , was yet enslaved to others not to be compared with his own wife for comeliness . this minister dealt with him about it . one argument he urged was this ; that of all men he had the least temptation , having a wife so comely , that few women were like her . he answered , yea , were she not my wife i could love her . had she been his whore , he could have loved her ; he thought none like her ; but because she was his wife , hedged in by god , he cared not for her . oh! what hearts have men , that they should ever think that to be best for them , which is most cross to god! why should stolen waters be sweeter than those of our own fountain ? sect . iii. god's choice must needs be far better for us than our own . ordinate and lawful pleasures and enjoyments far better and sweeter than exorbi●ant and forbidden ones . and the reason is evident and undeniable . for amongst all the operations of the mind , its reflex acts are the acts that best relish pleasure . and indeed without self-reflexion , a man cannot tell whether he delights or no. all sense of pleasure implies some reflection of the mind : and those pleasures of a man must needs be the sweetest , which afford the sweetest reflections upon them afterward : and those the ba●est pleasures , which are accompanied and followed with present regret , or the stinging and cutting reflections of the conscience upon them afterwards . lawful and ordinate enjoyments are as honey without the sting . forbidden pleasures are imbitter'd and extinguished by these regrets and reflections of the conscience , they are like that pleasant fruit which the spaniards found in the indies , which were sweet to the taste , but so environed and armed on every side with dangerous briers and thorns , that they tore not only their cloathes off their backs , but the skin off their flesh to come at th●m : and therefore they called them comfits in hell ; and such are all forbidden and unlawful pleasures . a merchant ( saith the forenamed author ) dining with the fryars at dantzick , his entertainment was very noble . after he had dined and seen all , the merchant fell to commending their pleasant life . yea , said one of the friars to him ) we live gallantly indeed , if we had any body to go to hell for us when we die . you see what mingles with mens sensual and sinful lusts. . your honour is secured by keeping within god's bounds and limits . marriage is honourable in all . here guilt can neither wrong your consciences , nor infamy your reputations . ●ornicators and adulterers go up and down the world , as men burnt in the hand : their conscience lashes them within , and men point at them abroad . they are a terror to themselves , and a scorn to men . . the health of the body is secured by chast and regular enjoyments ; but exposed to destruction the other way . god hath plagued the inordinacy of mens lusts with most strange and horrid diseases . that morbus gallicus , sudor anglicus , and plica polonica were judgments sent immediately by god's own hand , as the witnesses of his high displeasure , against the bold and daring contemners of his sacred and awful command . thus as prov. . . they mourn at last , when their flesh and body are consumed . other sins are committed in the body , but this against it , as well as in it . . the blast and waste of our estates ( which is the usual consequent of uncleanness ) is prevented and avoided , by keeping within god's rules . the truth of what the scripture tells us , prov. . . is often exemplified before our eyes ; that by reason of a whorish woman , a man is brought to a morsel of bread . adultery gives a man rags for his livery ; it lodges his substance in the house of strangers , and entails wants and curses on him and his . . in a word , continence or lawful marriage exposes not the soul to the eternal wrath of god , as uncleanness doth , cor. . , . this sin does not only shut a man out of his own house , and the hearts of good men , but out of heaven it self , without thorow repentance and reformation . sect . iv. the case standing thus , 't is matter of just admiration how the sin of uncleanness should grow so epidemical and common , as it doth , seeing such as live in this filthy course , must needs counteract and oppose their own reason and interest together . for they forsake god's way , which gives them as much liberty as can be reasonably desired , and cast themselves into a course of life , clog'd with all manner of temporal and eternal miseries of soul and body , honour and estate . the plain rule and dictate of common reason , which i laid down before , being applied to this particular case , manifestly condemns it . for seeing honesty and chastity comprizes the true pleasure , profit , and honour of the whole man , is more congruous to humane nature , and preservative of it , it ought therefore to be preferred in the estimation and choice of all men to unlawful adulterous pleasures , which ( for the reasons above ) are inferior in themselves to chast , conjugal enjoyments ; and besides that , are attended and followed with such a train of present and future miseries , destructive to the whole man. and yet for all this , to the amazement of all serious observers , never was any age more infamous for this sin , than the present age is , and that under the clear shining light of the gospel . what the special causes and inducements to the overflowing and abounding of this sin , are in the present age , will be well worth the enquiring and sifting at this time sect . v. inducement . 't is highly probable the influencing examples of great men have had no small hand in the spreading of this abominable and crying sin amongst all inferior ranks and orders of men. great mens ill examples , like a bag of poyson in the fountain , corrupt and infect multitudes . the vulgar think they are priviledged , or at the least very much excused , when they do but follow the presidents and examples of great and eminent persons . but this will be found a weak and foolish plea for uncleanness , which will never be able to endure the test of your own reason . for the inbred notions of a god , and of a future life of retribution being so firmly sealed and engraven upon humane nature , that they can never be utterly eradicated ; your own reason will argue from those inbred notions in this manner , and how you will be able to refel the argument , and escape conviction and self-condemnation , quite surmounts my imagination , whatever it do yours . and thus it will dispute , and dilemma you , do what you can . that god , before whom greater and lesser , honourable and baser sinners shall appear in judgment , will be either partial or impartial in his judgments upon them . there is , or there is not respect of persons with him . if there be ( which both his nature and word utterly deny ) then those great and honourable adulterers or ●ornicators , whose examples you follow , may haply be excused for their eminency and honours sake ; but you that have no such eminency and honour in the world , as they have , must be condemned , tho you thought to escape as well as they . but if there be no partiality , or respect of persons with god ( as most assuredly there is none ) then both greater and lesser , honourable and baser adulterers must be condemned together to the same common and intolerable misery . so that to take any ( tho the least ) encouragement to sin from the presidents and examples of great ones , is a most senseless and irrational thing , utterly unworthy of one that believes there is a just and impartial god ; and he is worse than a devil that believes it not . for the devils themselves believe and tremble . sect . vi. inducement . but others would perswade us they are drawn into this sin by a kind of inevitable necessity , they being neither able to contain , nor marry . they are not yet arrived to estate sufficient to maintain a family with reputation : but when they have gotten enough by trade , or by the fall of their paternal estates to live in equal reputation with their neighbours , then they design to alter their course of life , and abandon these follies . but , reader , if this be thy plea for uncleanness , thou shalt have as fair a tryal for a foul fact , as thine own heart can desire ; be still thine own judg , and let thine own reason give a fair answer to these three pertinent questions ▪ quest. . whether whoredom be as likely and promising a way to engage god's blessing upon your trades and employments , as continence or conjugal chastity are ? that is to say plainly , whether obedience and disobedience to the law of god , be all one , and please him alike ? you know your success of business is not in your own hand ; 't is god that giveth thee power to get wealth . his blessing maketh rich. and is sin as likely a way to engage his blessing , as duty and obedience is ? i am confident your own reason will never give it . object . if you say such persons prosper in the world , as well as others for ought you can see . sol. the contrary is evident in the common observation of mankind ; by reason of whoredom , multitudes are brought to a piece of bread. and tho god suffer some unclean persons to prosper in the world , yet chastity with poverty , is infinitely preferable to such accursed prosperity . quest. . whether the course of sin you are now driving and accustoming your selves to , will not in all probability so infatuate and bewitch you , that when you come into a married estate , you shall still be under the power of this sin , and so ruin the person you marry , as well as your self ? if the word of god signify any thing with you ' it signifieth this , that there is a witchcraft in whoredom ; and comparatively speaking , none that go to her return again , neither take they hold of the paths of life , prov. . , . object . if to invalidate this testimony you shall say , that he that spake this , did himself go after strange women . sol. 't is true , he did so ; but when withal , you must remember , that he hath warned you by his own sad experience , that you never follow him in those his footsteps , eccles. . . i find ( saith he ) more bitter than death , the woman whose heart is snares and nets , and her hands as bands . whoso pleaseth god , shall escape from her ; but the sin●er shall be taken by her . quest. . and lastly , i demand of your reason , whether it can , or will allow any place to this plea of necessity , before you have used and tried all god's appointed remedies , which are sufficient to prevent that necessity you plead . there are lawful remedies enough , sufficient with god's blessing to keep you from such a necessity to sin ; such as temperance , and more abstemiousness in meats and drinks ; avoiding lascivious books , play-houses , and filthy company ; laborious diligence in your lawful callings , and fervent prayer for mortifying and preventing grace ; and if temptations still stir amidst all these preventives , then casting your selves upon the directions and supply of providence in the honourable estate of marriage . never plead necessity , whilst all these preventives might , but have not been used . sect . vii . inducement . others plead the absence of their lawful remedies , and presence of tempting objects . this is the case of our soldiers and seamen . but tho this be the most colourable pretence of all the rest , yet your own reason and consciences will even in this case so dilemma and non-plus you , that if you will adventure upon the sin , you shall never have their leave or consent with you . for they have a special and peculiar consideration of you , as persons more eminently and immediately exposed to the dangers of death than other men. and thus ( would you but give them a fair hearing ) they will expostulate and reason out the matter with you . either thou shalt escape , or not escape the hazard of this voyage or battel . if thou fall ( as to be sure many will ) will this be an honourable , safe , and comfortable close and winding up of thy life ! what , from a whore to thy grave ! god forbid . from burning lusts to everlasting burnings ! better thou hadst never been born . or if thou do escape and return again to thy family , how canst thou look her in the face , with whom thou hast so basely broken thy marriage vow and covenant ? whatever else thou bring home with thee , to be sure thou shalt bring home guilt with thee , and a blot never to be wiped away . object . if you say , you are not such fools to publish your own shame , you 'll follow caesar's advice to the young adulterer , si non castè , ●amen cautè ; if i act not chastly , i 'll act cautelously . sol. your reason and conscience will both de●ide the weakness and folly of this pretence . for they both very well know , no man sins so secretly , but he sins before two infallible witnesses , ●iz . god and his own conscience , and that the last and least of these , is more than a thousand witnesses . that god usually detects it in this world , carry it as closely as you will ; but to be sure , it shall be published as upon the house-top , before men and angels in the great day . sect . viii . inducement . another inducement to this sin , ( and the last i shall mention ) is the commonness of it , which ●bates the shame of it . what need they trouble themselves so much , or be so shy of that which is practiced by thousands , which is so frequently acted in every place , and little made of it ? but if either your reason or conscience will admit this plea for good and lawful , the devil hath utterly blinded or infatuated the one or other , as will evidently appear by the following reasons . for , reason i. if the thing be evil , ( as you cannot deny but it is ) then by how much the commoner , by so much the worse it must needs be . indeed , if a thing be good , by how much the commoner , so much the better ; but to atttibute this essential property of good unto evil , is to confound and destroy the difference between them , and make good and evil both alike . reason ii. if the commonness of uncleanness will excuse you , it will more excuse all others that shall commit this sin after you ; and still by how much more the numbers of adulterers and fornicato●● are increased , still the less scruple men need make to commit it ; and so the whole community shall in a little time be so infected and defiled , that christian kingdoms shall quickly become like sodo● ▪ and god provoked to deal with them , as he did by that wretched city . reason iii. if the commonness of sin be an excuse and plea for it , suppose the roads should be more infested than they are with highway-men , so that every month you should see whole cart-loads of them drawn to tyburn ; would your reason infer from thence , that because hanging is grown so common , you need not scruple so much , as you were wont to do , to take a purse , or pistol an honest innocent traveller upon the road ? object . if you shall say , uncleanness is not so costly a sin as robbery is , there 's a great deal of difference between tyburn , and a whore-house punishment . sol. there is a great difference indeed , even as much as is betwixt tyburn and hell , or a small mulct in the courts of men , and the eternal wrath of a sin-revenging god. so great will the difference betwixt the punishments of all sins by god , and by men be found . thus you see , gentlemen , the common pleas for uncleanness over-ruled by your own reasons and consciences . we live in a plentiful land , abounding with all the comforts of this life , and with thousands of full-fed wantons , of whom the lord complains this day , as he did of the jews , whom that flowing-land vomited out , jer. . . when i had fed them to the full , they committed adultery , and assembled themselves by troops in the harlots houses ; they were as fed horses in the morning , every one neighed after his neighbours wife . how many such stallions are thus neighing in the fat pastures of this good land ! nor do i wonder at all to see the growth of atheism , in a land swarmed and over-run with so many thousands of blasphemers , drunkards , and adulterers . it was a grave observation of that gallant moralist , plutarch , if epicurus ( saith he ) should but grant a god in his full perfections , he must change his life presently , he must be a swine no longer . the lord purge out this crying abomination also , with atheism and drunkenness the inlets of it , which darken our glory , and threaten to make us desolate . chap. vi. wherein reason and conscience are once more consulted about that bitter and implacable enmity , found in thousands this day , against all serious piety , and the strict professors thereof , who differ from them in some external modes and rites of worship , and their determination upon that case impartially reported . sect . i. man is naturally a sociable creature , delighting in company and converse . he that affects to live by , and to himself , must be ( saith the philosopher ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , either a god that is self-sufficient , and stands in need of none ; or a 〈◊〉 beast so savage and fierce , that it can endure nothing but it self . this natural quality of sociableness is diversly improved . sometimes sinfully in wicked combinations to do mischief , like the herding together of wolves and tigers . such was the confederation of simeon and levi , brethren in iniquity , gen. . . sometimes 't is improved civilly for the more orderly and prosperous management of human affairs . thus all civilized countries have improved it for common security and benefit . and sometimes religiously , for the better promoting of each others spiritual and eternal good. now the more firmly any civil or religious societies are knit together by love , and coalesce in unity , by so much the better they are secured against their common enemies and dangers , and become still the more prosperous and flourishing within and among themselves . for when every man finds his particular interest involved in the publick safety and security , ( as every private cabbin and passenger is in the safety of the ship ) every particular person will then stand ready to contribute his uttermost assistance for the publick interest both in peace and war. united force , we all know , is more than single ; and in this sense we say , unus homo , nullus homo ; one man is no man , that is , considered disjunctively and alone ; when yet that single person standing in a proper place of service in the body , may by his prudence and courage , signify very much to the publick weal of his country ; as fabius did to th● roman state , of whom the poet truly observed , unus homo nobis cunctando restituit rem . that one man by his prudent delay and conduct , hath saved the whole commonwealth . sect ▪ ii. 't is therefore the undoubted interest of christian states and churches , to make every individual person●s useful as may be to the whole , and to enjoy the services of all their subjects and members , one way or other , according to their different capacities , that it may be said of them ( as the historian speaks of the land of canaan ) that there was in it , nihil infruct ●uosum , nihil sterile ; not a shrub but bare some fruit. no prudent kingdom or church , will deprive themselves of the benefits they may enjoy by the services of any considerable number of men ( especially if they be able and good men ) without a plain inevitable necessity . no man without such a necessity will part with the use and service of the least finger or toe , much less with a leg or arm ; but would reckon himself half 〈◊〉 done , if a paralytick disease should strike one half of the body , and render it utterly useless to defend and succor the other part in time of danger . sect . iii. much so stands the case with churches and kingdoms , when the causeless and cruel enmity of one part , prevails so far against the other , as to deprive that state or church of the use and service of multitudes of good and faithful members . it is folly in its highest exaltation , for one part of a nation , out of bitter enmity to the other , not only to seek all ways and means to suppress and ruin it , whilst a common danger hangs over the whole ; but to rejoyce in the miseries of their brethren , as the principal thing which they fancy would contribute to the great advantage of their cause . what but a general punishment ( if that will do it ) can work mens hearts into a more general compassion ? the histories of those times sufficiently inform us , that the great feuds and factions in the western church , not only immediately preceded , but opened the way to the terrible inundations of the goths and vandals . whilst the suffering par cries out , cruelty , cruelty ; those that inflict it cry , as loud , justice , justice . whatever rational apologies or methods of peace come from the oppressed party , are censured by the other as murmur and mutiny . all men commend unity , and assert it to be the interest of kingdoms and churches . they wish all men were of one mind , but what mind must that be ? to be sure , none but their own . the more cool , prudent , and moderate spirits of each party , may strive to the uttermost to allay these unnatural feuds and animosities . the wisdom of the governing-part may take the instruments of cruelty out of their hand ; but 't is god alone that can pluck up the roots of enmity out of their hearts . and what is the matter , when all is sifted and examined ? why , the matter is this ; some will be more serious , strict , and conscientious , than others think fit or necessary for them to be . they ●are not curse , swear , who●e , and be drunk as others do . they scruple to comply with what god hath not commanded , and the very imposers confess to be indifferent antecedently to their command . they reverently mention the name of god without an oath , and the solemn matters of religion , without a jest in their company . they will assume as much liberty to reprove sin , as others do to commit it . they take more pleasure in heavenly duties and holy conferences , than in ranting and roaring in taverns and alehouses . that is , in a word , they live up to the principles of religion , which all pretend to ; and this is their unpardonable crime , a fault never to be expiated by any less punishment than their destruction . and are not people ( think you ) come to a fine pass , when the strictest obedience to the laws of god shall be accounted more criminal , than the most open and profane violation of them ? nay , tho they reprove the other parties sins no other way , but by their more serious and religious lives ; yet this alone shall be sufficient to make them culpable and obnoxious . sect . iv. if the party thus generally hated and maligned , be ( for the generality of them ) serious and godly christians ; or if the strictness and holiness of their lives , and tenderness of their consciences be the true ground and reason of our hatred of them ; such an hatred , when it becomes general , is a direful presage of some common calamity and misery hastning upon such a people , hos. . . the days of visitation are come , the days of recompence are come , israel shall know it ; the prophet is a fool , the spiritual man is mad ; for the multitude of thine iniquity , and the great hatred . and our own reason will give us this conclusion , as well as scripture . for whatsoever brings sin to its full maturity , must needs hasten judgments . and what can heighten and accent the sins of a people more than such a cruel hatred of good men upon the score and account before given ? all hatred of godliness hath a tang of devilishness . 't is a desperate flying in the very face of god , whose image holiness is . sin can scarce be graduated a peg higher reason tells the husbandman , 't is time to mow and reap his corn when it is full ripe . and it may convince you , that god's time of reaping down a sinful people is near , when their sins are grown to such full maturity as this . put ye in the sickle , for the harvest is ripe ; come , get ye down , for the press is full , the fats overflow , for their wickedness is great , joel . . sect . v. the true cause and rise of this great and fixed hatred amongst professed christians ( whatever may be pretended to salve reputation ) is the contrariety and repugnancy of the natures and principles by which the godly and ungodly are governed . there is an enmity betwixt the two seeds , gen. . . and this enmity runs down in a blood , more or less in all ages and places , gul. . . as then , he that was born after the flesh , persecuted him that was born after the spirit , even so it is now . so it was , and so it is , and so it will be , till conversion changeth the heart and principle . this enmity cannot die , whilst satan ●ives , and rules in the hearts of children of disobedience . and the enmity is mutual . an unjust man i●●n abomination to the just ; and he that is upright in the way , is an abomination to the wicked , prov. . . only with this difference ; the good man hates , non virum , sed vitium , not the person , but his sin. the wicked man hates both the person of the godly , and his godliness too ; yea , the person for his godliness sake . this hatred of the godly , secretly and habitually lurks in the nature of a wicked man , as rapaciousness doth in a young wolf that never saw a lamb. it extends it self universally to the whole kind , and reaches those , whose lives are most obligingly sweet ; yea , those that are bound to them in the strictest bonds of nature . as we may see in that most unnatural instance of cain's murthering his own brother abel . it discovers it self in seeking the destruction of them they hate upon a religious account , and in rejoycing at any evil that be●als them . nothing is more grateful to them , than any occasion to disgrace and expose them with contempt to the world. sect . vi. but tho the strictness and holiness of good men , causing the consciences of wicked men privately to condemn , and inwardly to gaul and grate them for their loosness and prof●neness , be the true and read ground and cause of the grudge and hatred ; yet they think it fit for reputation s●ke , that this be wholly suppressed and silen●●d , and something else pretended for the cause and reason of it , else it would look too like the devil himself . and therefore amongst o●her plausible pret●nsions for their malignity to those that are better th●n themselves , these three are principally insisted on , and pleaded . . that it is not their piety , but their hypocrisy which they hate . not because they have indeed more piety than others , but because they make more vain shew and ostentation of it , than themselves do ; who , setting aside their ridiculous grimaces , and affected phantastick words and actions , are every whit as good as themselves . . because under a pretence of greater strictness in religion , they do but hatch and carry on sedition and rebellion ; and that the world will never be quiet , whilst such vipers are suffered in the bowels of it . . that both the former have been made su●●iciently evident and apparent in several former , and more recent instances of the hypocrisy and seditious designs of as high pretenders to religion and reformation , as those are , whom they truly hate , and would not suffer them to live , if their power were answerable to their hatred . as to this first plea , viz. their hypocrisy , 't will quickly be found to be too thin and weak , to endure the test of your own reason and consciences . for how will you answer them , when they shall thus argue and expostulate the matter with you ? you that thus censure , and those that are censured for hypocrisy by you , do both profess one and the same religion . your profane lives are ●●●toriously contrary to all the principles of this religion . you swear , drink , whore , revile , and persecute the others , only because you fancy their tones , g●stures , &c. to be some way or other ind●cent ▪ you cannot deny , but they live soberly and godly . they attend upon all the duties of religion strictly and conscientiously . your malice against them can find nothing to carp at , but some little trifles , with which the essence of religion is not concerned . did they run into the same excess of riot with you , greater matters than these would be over-looked , yea , and applauded too . now let reason and conscience say , who is most likely to be the hypocrite , the man that calls himself a christian , and under that profession wallows in all profaneness , not once censuring himself for it ; or he that lives soberly and godly , against whom malice it self can produce nothing but such inconsiderable trifles as these ? is not this the very case which christ hath determined to our hands , and made such censurers the hypocrites , matth. . . and why beholdest thou the mote that is in thy brothers eye , but considerest not the beam that is in thine own eye ? it was but one blemish , and that a very small one too , but a mote ; however this you can quickly spy , and as rashly censure . but mean while there 's a beam , an horrid flagitious wickedness in your selves ; but 't is too near your own eyes to be discerned by you . which of these two ( think you ) is the hypocrite ? . but what if this mote that you discern , be but a fancy , a meer imagination of your own , how will that aggravate your sin , and evince both your malice and hypocrisy together ? you say their tones and gestures in religious duties are ridiculous and scenical . this you take up lightly against some few of them , and as unjustly apply unto the aspersing of the whole party , which your own reason must and will immediately condemn . for there are multitudes of that party , whose countenances , tones , and gestures , are as decorous , grave , and becoming the presence of that god with whom they they have to do , as any men in the world. . and as for those few whom you thus blemish for their indecent tones or gestures ; what if those tones you speak of , amount to no more , but natural defects , and unavoidable infirmities , which they would , but cannot help ? do they for this , and no worse than this , deserve to be censured and condemned for hypocrites ? or , what if they be insensible actions , occasioned by the greater intention of their spirits in the service of god ? may not those very things which you profanely flou● ▪ censure , and scoff at , either not all be noted as blemishes to their devotion by the eye of god , or noted with approbation and delight , as the effects of spiritual fervency in his service ? certainly , gentlemen , you are no good marks-men , that neither draw the right arrow , nor level at the true mark . . and were not this a vain and empty pretence to cover your own malice against godliness ; how comes it to pass that more scenical habits , words , and gestures , should pass as ornaments in others , whom you affect ? whether this be not partiality unworthy of a man , let reason and conscience freely judge . in a word , what commission or authority , can you produce thus to ascend the throne of god , and draw your bitterest censures through the very hearts of gods people for such pitiful tri●les as these ; first condemning them as hypocrites , which is a most unwarrantable presumption ; and then persecute them as far as you can for their presumed hypocrisy ? have a care what you do ; be not mockers , lest your bonds be made strong . this is a sin which hastens national desolation , chr. . , . they mocked the messengers of god , and despised his word , and misused his prophets , until the wrath of the lord arose against his people , till there was no ●emedy . therefore he brought upon them the king of the chal●ees , who s●ew their young men with the sword , &c. plea ii. you say , 't is not godliness you hate , and would persecute ; but they are a sort of persons , who under a pretence of zeal for religion and reformation , design nothing else but sedition and rebellion ; that the nation will never be quiet , whi●st such vip●rs are suffered to live in it ; and to fortify this plea , you add , that both their hypocrisy and sedition have been ma●e sufficiently ●vident to the world in many instances . zeal for the laws , and security of the government , if rightly tempered and qualified , is highly commendable ; and wherever sincerity animates , and prudence governs it , it ought by no means to be discouraged . but there are too many grounds and causes of suspition , that both these will be found wholly wanting , or extreamly defective in many high pretenders to it , when it comes to be sifted to its bottom principles , and weighed in the just ballance of sound reason . for if you be in●lamed with a pure zeal for the laws and government you live under , then you will find your selves obliged for your own vindication to satisfie the just expectation of your own , and other mens reasons and consciences in the following particulars . expectation i. first , reason and conscience in your selves and others , will expect it from you , that you of all men living should be most precisely and punctually obedient to all those just and goo● laws you live under , since your zeal burn● so hot against those that comply not punctually with them . for those that make so much conscience ( as you seem to do ) of other mens offences against the laws , must be presumed ( if your profession be sincere ) to make at least as much conscience of breaking any of them in your own persons ; else neither reason nor conscience will ever admit this plea of yours for sound and good . now the laws sometimes appoint punishments for non-conformity to the rites and ceremonies , affixed to the publick national worship ; and so they do always for convicted swearing , drunkenness , and adultery . all these laws have the very same sanction by the authority we live under . they forbid , and punish the one as well as the other . and if there be any difference , it lies in this , that these latter are expresly forbidden and threatned by god , antecedently to the magistrate's prohibition of them , which hath no small weight in the matter under consideration . now if any man shall pretend zeal and conscience against dissent in judgment or practice from the church , but makes no conscience at all to curse and swear , be drunk or unclean ; he will find it a difficult task to perswade his own , or other mens reasons or consciences , that this his zeal for the laws and government , is sincere and pure . for were it so , it could never allow him to live in the notorious violation of the laws himself , which he is so fierce and bitter against others for expectation ii. secondly , if your zeal be sincere , it will contain it self within the bounds and limits of the offence , and not lay hold upon the innocent , as well as upon the guilty , and make you hate and persecute them that were never turbulent and seditious , equally with the greatest criminals . if you will hug this principle , as things stand now , reason will tell you , 't is as just at all other times , as it is at this . would you not think it an unreasonable and most injurious thing to be plucked out of your shops , or houses , and hurried away to the goal , because two or three dissolute fellows in the city or town where you live , have been riotous or seditious , tho you possibly know not the men , nor can be so much as justly suspected of any confederacy with them ? true zeal for the laws and government is content to wait , and suspend its revenges , till a fair conviction have passed upon the guilty . and when it falls upon them , 't is careful that it touch none besides them ; but suffers a man to retain in the very height of it , due love and honour for all that are innocent . if christians be first denominated by general titles and terms of distinction , which they cannot help , and then the crimes of any particular person , that the world pleases to denominate as one of the same party , must be charged and imputed to the whole ; what must the consequence of this be , but that the whole community become obnoxious to punishment , and the very government it self thereupon be dissolved ? for i take it to be past denial or doubt , that some of each denomination have been , are , or may be guilty of seditious practices . some hypocrites will lurk among those vast bodies of people under the most strict and watchful government ; but god forbid their guilt should affect the whole body , under whose name they shelter themselves . god , reason , and conscience do all command the hottest zeal to make its pause and just distinction here . let the guilty be brought to condign punishment upon fair tryal and conviction . this discourse designs no favour for such . but let not those who abhor their wickedness , and are as pure from their crimes as your selves , suffer with them , or for them . for then your reason will tell you , your selves are as liable to sufferings as they , and that your zeal is not kindled by love to justice , but the hatred of a party . it is not in the body politick , as in the body natural . if the hand steal , the feet are justly laid in irons , and the neck put into an halter ; because all the members of the body natural are animated and governed but by one soul. but in the body politick every individual hath a distinct soul of his own , and therefore that member only that offends , ought to be punished , and all the rest to enjoy their full liberty and honour as before . away therefore for ever with this church and state-destroying synecdoche . expectation iii. thirdly , if there be a change made upon the laws , and they shall at any time tolerate and protect that party and practice which once they made criminal ; then your reason , and every mans else will expect from you ( if your zeal for the laws and government be sincere and unfeigned ) that your countenance and carriage to that people be changed and altered , according to the different aspect of the laws and government upon them : that your envy and hatred cease with the offence , and that you be as ready to assist and encourage them , when they act according to law , as you formerly were to afflict and prosecute them for acting contrary to law ; else , pretend what you will , 't is plain enough , that it was not zeal for the laws and government , but somewhat else ( which every body may guess at ) that inflamed your rage against them . for whensoever the wisdom of the government finds it necessary by toleration to take away the crime and offence , it must necessarily take away this very plea for hatred and persecution with it . otherwise it would be all one to act for law , and against law ; to punish them that are offenders , and them that offend no more than your selves ; to turn the edg of your rage and fury against those that undermine the government , and those that are as zealous as your selves to support and defend it by their persons and purses . expectation iv. fourthly , your reason will justly expect it from you , that when or wheresoever you shall see eminent piety meeting with punctual conformity in one man , that man shall be your very darling , and that both these qualifications should recommend him to your dearest affection . the more strictly godly he is , the more conformable he is to the laws of god ; as well as by his punctual compliance with enjoyned rules and rites of worship to the laws of men. if he be a man of catholick charity to all of every perswasion , whom he judges to fear god , and be truly conscientious ; if he boldly and impartially reprove sin where-ever he finds it , tho it be in his own patron , or men of his own profession ; you will still love him the more for that . for if sincerity and conformity ( as you pretend ) be the very things which you make such a noise and bussle for in the world , here you have them both in conjunction . this is the man you seem to seek ( by these pleas of yours ) for a pattern and standard to reduce other men to . and is it really so , gentlemen , with you ? do you heartily affect and prize a strict and serious conformist , that fears not to expose the odious shamefulness and wickedness of profane swearing , cursing , drunkenness , and uncleanness , without respect of persons , both in his pulpit and private converses ? do you love him the better for his plain dealing with your consciences , in detecting the grand cheat of formality in religion ; for his close cutting convictions of the insufficiency of meer civility to your salvation , and the indispensable necessity of regeneration ? do you heartily love and honour him for thundering you out of ale-houses and taverns , unto your family and closet-duties ? for telling you plainly , your love must not be confined to your own party , but extended to all that fear god , however they be externally distinguished among men ? nay , for convincing you plainly , that religion lies not in external modes and rites , in standing , kneeling , or responses ? that the name and cry of the church , the church , will as little avail to your salvation , as the cry of the superstitious and profane jews , the temple of the lord , the temple of the lord are these ? that true religion is an inward , serious , spiritual thing , consisting in , and evidencing it self by the mortification of your sins , and real devotedness of your hearts to the lord ? if such a man as this will please , and delight your very hearts ; then my reason is bound to conclude , there may be reality in what you pretend . but if you shall hate and loath such a man as this , equally with a professed dissenter , you must excuse me , and all the rational world with me , if we shall conclude , that it is not true zeal for the laws , for the church , or for the sincerity and peaceable lives of its professors , but an inward , rooted enmity at religion it self , that sets you on work under the feigned pretences of other things . expectation v. fifthly , your reason will expect and exact it from you , that whensoever you shall be convinced that all these stirs and bussles that have been in the world , all this fining , imprisoning , and impoverishing your protestant brethren and neighbours for their conscience-sake , hath done the church no good , but given a great and real advantage to our common enemy to ruin us together ; that we may distinguish our selves how we please in our folly , but they will never distinguish us in their fury ; for we are all known to them by one common name of h●reticks . in this case , your reason exacts it from you , and so doth the common reason of mankind , that a sense of common interest , and common danger , now quiet those fe●ds , and extinguish those fires , which our own lusts first kindled , and the devil and our common enemies have incensed , to the great damage and hazard of the whole protestant cause . such a seasonable and becoming sense as this , were in it self sufficient to cool a wise mans heats , if penal laws were left standing in their full force and vigour ; but when the wisdom and reason of the state shall plainly discern both the usefulness and necessity of liberty , and thereupon take away ( as they have now most prudently and seasonably done ) the further occasions of mischief to the whole , by relaxing the yoke that bound some ( and those a very great body of truly loyal and useful subjects ) leaving the rest in the quiet possession of their own liberties and properties ; what shall we call that fire , which still continues burning and encreasing , not only after , but by all this , but an unquenchable hell-fire ? if chimaera's , and self-created jealousies , that some carnal interests of ours are not so well secured to us under liberty , as they were under persecution and tyranny ; this were the right way to perpetuate dissentions and persecutions to the end of the world. and now , gentlemen , i hope i may say , without being vain or opinionative , that your own reason hath fairly disarmed you of these pleas and excuses , by which you have hitherto defended your selves in your most sinful practices of profane cursing , and swearing , drunkenness , uncleanness , and bitter enmity against your protestant brethren for things that touch not the essence of christianity . and believe it , sirs , it is truly genteel and glorious , to suffer your selves to be subdued and conquered by the plain convictions of your own reason and conscience . 't is ten thousand times more honourable and glorious to lay down your arms at the feet of these , than to lay down both reason and conscience at the feet of satan and your lusts , and continue sighting obstinately against god , your own souls , bodies , estates , reputations ; yea , your very reasons and consciences , your innocent brethren , and the peace of church and state , under satan's banner . in all this discourse , i have not designed to exasperate , but asswage and restrain your lusts and passions , by laying the loving and gentle hands of your own reasons and consciences upon them . i have not given the least injurious touch to your honour , but all along pleaded for the recovery , or security of it . i have exposed no man by any particular mark or indigitation . but now i have don● with you ; if your own consciences shall begin to make a rounder and more particular application of these general reasonings and arguments , and say to you , as nathan to david , thou art the man , i am not accountable for that . but be confident of it , you are accountable to god for all those plain convictions and faithful endeavours used with you , and tryed upon you , to save you from all those miserie 's your head-strong lusts with furious precipitation are manifestly running you into . if you can substantially and solidly refel those arguments against , and vindicate those pleas for sin , which reason and conscience have urged and censured above ; and can produce stronger and clearer arguments to defend and justify the courses here censured and condemned : or if you can obtain a writ of error to remove these causes to another lawful court of judicature , where you shall obtain a more favourable verdict , your complaint of severe dealing with you here , will not want some ground or colour : but if you cannot ( as you know you cannot ) then never blame your own reasons , nor mine , for dealing rigorously or injuriously with you . i am willing to hope , and perswade my self , that i shall at least obtain a reformation of life from many of you . i have tugg'd hard for it with you here . i will tug harder with god in prayer to obtain it for you . but yet , gentlemen , i must tell you in the close , that tho an external reformation of these evil courses may make your lives more healthy , happy , and durable in this world , and will greatly conduce to the publick , as well as your personal and private interest ; yet if you expect compleat and perfect happiness in the world to come , you must advance one step further beyond reformation , unto sound conversion . the first makes you comparatively happy here ; but the second will make you perfectly happy and blessed for ever hereafter . the first frees you from many temporal miseries upon earth ; but the second from eternal miseries in hell. and this brings you to the other blessed step , by conversion , which is the second part. the second part : evincing the possibility , necessity , and excellency of conversion to god , the only thing that makes men truly happy , and perfectly blessed in the world to come . by the same author . isa. . , . let the wicked forsake his way , and the unrighteous man his thoughts ; and let him return unto the lord , and he will have mercy upon him , and to our god , for he will abundantly pardon . for my thoughts are not your thoughts , neither are your ways my ways , saith the lord. isa. . . come now , and let us reason together , saith the lord ; though your sins be as scarlet , they shall be as white as snow ; tho they be red like crimson , they shall be as wool . cor. . : and such were some of you ; but ye are washed , but ye are sanctified , but ye are justified , &c. london : printed for thomas cockeril , at the three legs in the poultrey , over against the stocks-market . . the possibility , nature and necessity of conversion opened and evinced . sect . i. conviction supposed , and grace admired . reason and conscience have been shaming men out of their prophaneness , in the former part of this discourse . free-grace invites them to the life of holiness , and thereby to the life of blessedness in this second part. there you see what it is to live like beasts . here you may see what it is to live like christians . my charity commands me to suppose , that some readers stand by this time convicted in their own consciences , both of the extream wickedness , and the immediate danger of that prophane course they have heitherto pursued , and persisted in . and that by this time they begin to interrogate them in the apostle's close and cutting language , rom. . . what fruit had ye then in those things , whereof ye are now ashamed ? for the end of those things is death . 't is hard to imagine , that so many close debates and reasonings as you have heard in the former part , should not leave many of you under conviction and trouble of spirit . you see your own reasons and consciences have condemned you ; and if our heart condemn us ( saith the apostle ) god is greater than our heart , and knoweth all things , john . . 't is folly to imagine , you shall be acquitted at god's immediate bar , who are already cast and condemned at your own privy sessions . if this be the happy effect ( as i hope it is ) of all the former close and solemn debates with your consciences , it will naturally and immediately cast thy soul , reader , into great admiration of , an astonishment at the patience and long-suffering of god , that hath born with thee , under a life of prodigious and reiterated provocations until this day . and his goodness will be as admirable to thee , as his patience ; in that he hath not only suffered thee to live till this day , but made it the day of thy conviction , the first necessary step towards thy conversion : and the very first things he entertains thy convinced and troubled soul with , to be the possibility and probability of thy conversion to god. the greatness of his patience shews his almighty power , rom. . . nahum . . but his willingness to pass by all the wrongs you have done him , and to be at peace with you , discovers the immense riches of his grace , tit. . , . that god should be so quick in the executions of his wrath upon your companions in sin , and so patient and long-suffering towards you , that have out-sinned them all , is such a comparative consideration of his bounty , as should even overwhelm the man that beholds it , rom. . . behold the goodness and severity of god! on them that fell , severity ; but towards thee goodness . if thou be that very man , who in the past course of thy life , hast been a prophane swearer , a beastly drunkard , a lascivious person , an hater and persecutor of good men ; and after all this , the lord hath brought an offer of mercy to thy soul , and shall convince thee it is not come too late , but that the door of hope stands yet open to thee ; my advice to thee is , that thou cast thy self down at the feet of mercy , and after this manner pour forth thy laments and desires before the lord. and is there yet a possibility of mercy , o lord god , for such a vile wretch as i have been ! can the arms of free-grace yet open themselves to embrace such a monster of wickedness as i am ! who then is a god like unto thee ! and what patience , mercy and goodness is like thine ! i have far exceeded others in sin ; i have lived the life of a beast , yea , of a devil . i have darted thy dreadful and glorious name with thousands of horrid blasphemies , trampled all thy glorious attributes under my feet ; challenged thee to thy very face to do thy worst , even to damn me to the pit of hell ; i have yielded up this soul with all its noble faculties and powers , as instruments of sin unto the devil ; and made this body which should have been the hallowed temple of thy spirit , to be the noysom sink or common-shore for all unclean and abominable lusts to run and settle in . i have hated , reviled and persecuted those that were more strictly sober and godly than my self , because their convincing-examples disquieted , checked and convicted my conscience in the eager pursuit of my lusts and pleasures . i have lived in the prophane neglect of prayer , meditation , self-reflection , and all other spiritual christian duties , thinking to make an atonement for all , by a few hypocritical external formalities . to accommodate my carnal interest in the world , i have come ●eeking hot out of an ale-house , or whore-house , to the table of the lord , where with unhallowed hands , and a more unhallowed heart , i have crucified again the lord of glory ; and given the vilest affront and despight to that most sacred and precious blood , which now must save me , or i am lost for ever . thus have i done ; and because thou kepst silent , i thought thee to be altogether such an one as my self . but this day hast thou reproved me , and set mine abominations in order before me . i have tempted and induced many others into the same impieties with me , of whom some are already gone down to the dead ; and others so fixed , and fully engaged in the pursuit of their lusts , that there appear no signs of repentance or recovery in them . thy wrath , lord , soon brake forth against the angels that sinned in heaven ; yet hitherto hast thou forborn and spared me , who have been highly provoking thee , ever since i was born , by life of unparallell'd wickedness upon earth . vile wretch that i am ! i have despised the riches of thy goodness , forbearance , and long-suffering , not knowing that the goodness of god leadeth me to repentance . and after all , here i am told , that there is yet a possibility of pardon , mercy and salvation for me . the news is so great and so good , that i am zealously concerned to exa●●●● the grounds and e●idences of it . and if it shall appear to be as true , as it is astonishingly 〈◊〉 and ravishingly sweet , i hope it shall effectually lead me to repentance , and dissolve for ever the strongest tyes betwixt me and my lusts . sect . ii. conversion of the vilest sinner possible . that it is possible for the greatest and most infamous sinner to be recovered by repentance and conversion , and thereupon to find mercy and forgiveness with god , is a truth as sure and firm , as it is sweet and comfortable . three things will give full evidence of it . . that their sins do not exceed the power and sufficiency of the causes of remission . . that such sinners are within the calls and invitations of the gospel . . that such sinners are found among the instances and examples of pardoning mercy , recorded in the scriptures . and if the causes of pardon be sufficient , and able to produce it ; if the gospel-invitations do take them in ; and such sinners as these , every way as vile and wicked , have not been shut out , but received to mercy ; then 't is beyond all doubt that there is ( at least ) a possibility of mercy for such sinners as you are . i. 't is past all rational doubt , that the causes of remission are every way sufficient and able to produce the forgiveness of such sins as yours are . for consider with your selves , the power of . the impulsive cause . . the meritorious cause . . the applying cause . . the sufficiency and ability of the impulsive cause of pardon , which is none other but the free-grace of god , the immense riches and treasures whereof , do infinitely exceed the accompts and computations both of angels and men , exod. . , . and the lord passed by before him , and proclaimed the lord , the lord god , merciful and gracious , long-suffering , and abundant in goodness and truth , keeping mercy for thousands , forgiving iniquity , and transgression , and sin . mic. . , . who is a god like unto thee , that pardoneth iniquity , and passeth by the transgressions of the remnant of his heritage ? he retaineth not his anger for ever , because he delighteth in mercy ▪ he will turn again , he will have compassion upon us , he will subdue our iniquities , and thou wilt cast all our sins into the depths of the sea. once more , rom. . . where sin abounded , grace did much more abound . so that whatever thy sins have been , they do not , they cannot exceed the ability and power of the grace of god , the all-sufficient impulsive cause of remission . that infinite abyss or sea of mercy can swallow up and cover such mountains of guilt as thine have been . . nor do thy sins exceed the power and ability of the meritorious cause of remission , namely , the blood of the lord jesus christ ; for that blood is the blood of god , act. . . he is the lamb of god , whose blood is sufficient to take away the sins of the world , john . . there is but one sin in the world exempt from remission by this blood ; and if thy heart be now wounded with the sense of sin ( as i here suppose it to be ) that 's none of thy sin , how heinous soever thy other sins be . . nor do thy sins exceed the ability and power of the applying cause of pardon , namely , the spirit of god. for though i should suppose thy mind to be clouded and overshadowed with grossest ignorance , thy heart to be as hard as an adamant or nether mill-stone , thy will stiff and obstinate , thy affections enchanted and bewitched with the pleasures of sin ; yet this spirit of god in a moment can make a convincing beam of light to dart into thy dark mind , make thy hard heart relent , thy stubborn will to bow , and all the affecti●ns of thy soul to comply , and open obedientially to christ , john . , . the spirit , when he cometh , he shall convince the world of sin , &c. thus you see whatever your guilt be , it does not exceed the abilities of the causes of remission . on what an encouragement is this ! ii. and there is yet further encouragement in this , that if you will open your bibles , you may find your selves within th● calls and invitations of the gospel . and no man can say that man is without hope , that is within a gospel-invitation . consider isa. . , . let the wicked forsake his way , and the unrighteous man his thoughts , and let him return unto the lord , and he will have mercy upon him , and to our god , for he will abundantly pardon : for my thoughts are not your thoughts , &c. here you have the nature of conversion described negatively and positively , by forsaking your ways and thoughts , and turning to the lord , the way notes the external course of the conversation ; the thoughts denote the internal frame and temper of the mind ; both these must be forsaken . and turning to the lord , denotes the sincere dedication of the whole man to god ; all which is possible and easy for the spirit of god to do ; and this being once done , abundant pardon is assured . if you say you cannot think it ; god tells you in the very next words , that his thoughts are not your thoughts , but as far above them as the heavens are higher than the earth . read to the same purpose , isaiah . , rev. . . john . . iii. and to make the possibility of remission yet clearer , know for your encouragement , that as vile , infamous , and prodigious sinners as your selves , are recorded and found amongst the instances and examples of forgiven sinners in scripture . paul was once a fierce and cruel persecutor and blasphemer , yet he obtained mercy , tim. . , . that sinful woman recorded luke . , , was an infamous and a notorious sinner , yet her sins , which were many , were forgiven her , v. . manasseh was a monster of wickedness , as you may read , chron. . yet found mercy . and if you view that catalogue of sinners given in cor. . , . you will seem to find among them the very forlorn-hope of desperate sinners , advanced nearest to hell of any men upon earth ; yet see ver . . what is said of some of them : and such were some of you ; but ye are washed , but ye are justified . all these things plainly shew ( i say not the certainty that you shall be , but ) the possibility that you may be pardoned ; which is a mercy and encouragement unspeakable . sect . iii. the conversion of prophane ones highly probable . and because satan labours to discourage them that are gone in sin so far as you are , by cutting off all hope● of mercy from them , and bringing them to this desperate conclusion , damned we know we shall and must be , and therefore as good be damned for more , as less . if we had lived sober and civil lives , we might have had some hope ; but because we have no hope , 't is as good for us to take our full swinge in sin , as to think of returning by repentance and conversion , so late in the day as this is . to obviate this deadly snare of satan , i shall here further add , that there is not only a possibility of your recovery , but in some respect a stronger possibility , that such as you may be converted and saved , than there is for those that have ●ed a smoother and more civil life in the world , and wholly trust to their own civility for their salvation , instead of the imputed righteousness of christ. this plainly appears by that convictive expression of christ to the scribes and pharisees , mat. . . verily i say unto you , that the publicans and harlots go into the kingdom of heaven before you . publicans , the most infamous among men , and harlots the worst of women ; yet these are sooner wrought over to christ by faith and repentance , than the more civil and self-righteous scribes and pharisees . and indeed 't is far easier to come at the consciences of such sinners by conviction , than at the others . they have nothing to ward off the stroke of conviction : it must fall directly and immediately upon their consciences . the most smooth and civil part of the world trust to their own righteousness , and this self-confidence , like armour of proof , resists all attempts to bring them to christ for righteousness . nothing ●ixes men in a state of evil more , than a strong conceit that their condition is good . but such as you are , whose whole lives have been polluted with prophaneness and all impiety , your consciences will more easily receive convictions of your present danger , and of the necessity of a speedy and thorow change . you cannot think as others do , that you need no repentance or reformation . in this respect , therefore , you lie nearer the door of hope and mercy , than other sinners do . if therefore it shall please the lord ( whose grace is rich and free to the vilest of sinners ) to pluck out such as you , as brands out of the burning , by thorough conversion to christ , you will not only become real christians ( as all true converts are ) but the most excellent , useful and zealous amongst all christians . as you will be most eminent instances of his grace , so will you be the most eminent instruments for his glory . as you have gone beyond other sinners in wickedness , so you will strive to exceed them all in your love to christ , luke . . she loved much , for much was forgiven her . you 'l never think you can do enough for him , who hath done such great things for you . who more fierce and vile before conversion , than paul , who was a blasphemer , a persecutor and injurious , tim. . ? and who among all the servants of christ loved or laboured for him more than he ? how did he rather fly , than travel up and down the world , in a flame of zeal for christ ? as you have been ring-leaders in sin , so you will not endure to come behind any in zeal and love to the lord jesus : yet not thinking this way to make him a requital for the injuries you have done him ( that would be the most injurious act of all the rest ) : but to testifie this way the deep sense you have of the riches and transcendency of his goodness and mercy to you above others ▪ sect . iv. conversion frequently and fatally mistaken . but here i must warn you of some common , but most dangerous mistakes committed in the world with respect to conversion unto god. except these be seasonably prevented or removed , none of you will ever stir or move further than you are towards christ. amongst others , beware especially of these three following fatal mistakes . that of . baptismal regeneration . . common profession of christianity . . formality in religious duties . . there is a notion spread among men , and almost every where obtaining , that the scriptures mean nothing else by conversion , but to be baptized in our infancy into the visible church ; and that this ordinance having past upon them long ago , they are sufficiently converted already ; and that men make but a needless stir and bussle in the world about any other or further conversion . but , sirs , i beseech you consider how dangerous a thing it is to take your own shadow for a bridge , and venturing upon it drown your selves . if baptism be conversion enough , why doth christ say , mark . . h● that believeth and is baptized shall be saved ; but he that believeth not , shall be damned ? baptism without faith signifies nothing to salvation ; but faith without baptism ( where it cannot be had ) secures salvation . and why doth the apostle say , gal. . . neither circumcision nor uncircumcision availeth any thing , but a new creature ? or what needed christ to have pressed and inculcated the indispensible necessity of regeneration upon nicodemus , as he doth , joh. . , , . who had been many years a circumcised jew ? this your dangerous dependance upon your baptismal regeneration , is what hath given such deep offence and prejudice to many ( though without just cause ) against that ordinance . i lament it as much as they , that men should turn it into such a deadly snare to their own souls , yet will still honour christ's abused ordinance . . some think the common profession of christianity makes them christians enough . they are no heathens , mahometans , or idolatrous papists , but protestants , within the pale of the true church , that is , professed reformed christians . but friends , i beg you to consider , that convictive text , cor. . . the kingdom of god is not in word , but in power . many there be , that in words confess christ , but in works they deny him . and why were the foolish virgins ( that is , professed reformed christians ) shut out of the kingdom of god , if the lamps of verbal profession , without the oyl of internal godliness , were enough for our salvation ? mat. . , . believe it , sirs , many will claim acquaintance with christ upon this account , and expect favour from him in the great day , of whom he will profess he never knew them , mat. . . christ need not have put men upon striving as in an agony to enter in at the strait gate , if baptism in our infancy , or verbal profession of christianity were all the difficulties men had to encounter in the way to heaven . . formality in external duties of religion , is another fatal mistake of conversion . have not these been the inward thoughts of your hearts ; as bad as we are , though we take liberty to swear , be drunk , and unclean sometimes ; yet we say our prayers , keep our church , and hope for heaven and salvation , as well as those that are more precise ? but tell me , gentlemen , seriously , what do you say or plead for your selves more in all this , than those convicted hypocrites did , isa. . . yet they seek me daily , and delight to know my ways , as a nation that did righteousness , and forsook not the ordinances of their god : they ask of me the ordinances of justice ; they take delight in approaching to god. or to come nearer yet to your case , and cut off at one stroke for ever this vain plea of yours , read and ponder god's own censure of it , in jer. . , , , , . behold , ye trust in lying words , that cannot profit : will ye steal , murder , commit adultery , and swear falsly , &c. and come and stand before me in this house , which is called by my name , and say we are delivered to do all these abominations ? is this house which is called by my name , become a den of robbers in your eyes ? behold , even i have seen it , saith the lord ; but go ye now to my place , which was in shilo , where i set my name at the first , and see what i did to it , for the wickedness of my people israel sect . v. of the nature of true c●nversion . you have heard that conversion does not consist in these external things ; at your eternal peril be it if you trust in them . but true conversion is the turning of the whole man to god , acts . . 't is nothing less than the total change of the inward temper and frame of the heart , and the external course of the life , isa. . . t is not the cold confession , but the real forsaking of sin , in which we shall find mercy , prov. . . thy heart and will , love and delight must turn sin out , and take christ in , or thou art no gospel-convert . a true convert loaths every sin , and himself for sin , ezek. . . but general confessions of sin , are consistent with the full dominion of sin . moreover , in all true conversion there is a positive turning unto god , a whole heart-choice of him for your supreme and ultimate happiness and portion , psal. . . and of the lord jesus christ , as your prince and saviour , acts . . and answerably it will devote your whole life to his service and glory , phil. . . and thus it brings forth the new man. and the whole frame of your heart and life is marvellously changed and altered , cor. . . old things are passed away , behold all things are become new . it may be you will think such a change as this impossible to be made upon you . and so it is indeed , until the day of god's power come , psalm . ▪ what! to forsake with loathing your old companions and courses , which you have so long lived with , and delighted in , and to embrace with highest pleasure strict godliness , which you have so loathed and ridiculed ! this would be a strange alteration indeed . but as strange as it seems to be , 't will be effected in a moment , when god fulfils that gracious promise ( as i hope he is now doing ) to you , ezek. . . a new heart also will i give you , and a new spirit will i put within you ; operations follow natures . when the heart of a beast was given to that great king nebuchadnezzar , dan. . . his dwelling was with the wild asses , they ●ed him with grass like oxen. but let the spirit of a man return to him again , and he 'll blush to think of his brutish company , and way of life : and so will you of yours also . as marvellous a change as this has past upon as eminent and notorious sinners as your selves , gal. . . the god of the spirits of all flesh can with ease and speed produce all this by that almighty power whereby he is able to subdue all things to himself . sect . vi. of the hazards attending conversion . if the lord shall in his rich grace and mercy to your souls stir up in them the thoughts and resolutions of a change of your course , great care ought to be taken in the time of this change , lest they miscarry in their remove from one state to another . multitudes miscarry betwixt a state of prophaneness , and true godliness . to continue in the state of prophaneness , is to be certainly lost ; and so it is to take up short of christ in meer civility and formality in religion . this middle state takes up multitudes by the way , who do but change the open road for a more private way to hell. meer civilized nature is unregenerated nature still . they return , but not to the most high ; they are like a deceitful bow , saith the prophet , hos. . . they seem to aim at christ and salvation ; but as an arrow from a weak bow , it goes not home ; or as from a deceitful bow , it slents aside , and misses the mark. 't is true , they are not openly prophane , as they were before ; but they take up , and settle in an unregenerate state still . their condition is the same , tho their company be not . this is excellently set forth by our saviour , matt. . , , . the devil may be cast out as a prophane devil , and yet keep his propriety still as a formal devil . the sense of that text is well expressed by one in this note upon it ▪ that a restraint by formality keeps the devil's propriety , and disposes the soul to final apostacy . you are as far from christ and salvation under the power of formality , as you were before . he that 's cured of a fever , hath no great cause to rejoyce , if his fever have left him under a consumption , which will kill him as surely , though it may be less violently or speedily . sect . vii . of the absolute necessity of a thorow change. whatever the difficulties and hazards be that attend this change by conversion unto god , the change it self is absolutely and indispensibly necessary to every man's salvation . the door of salvation can never be opened without the key of regeneration . christ assures civil and formal nicodemus , that except he be born again , he cannot see the kingdom of god , joh. . . think not conversion to be the attainment of some singular and extraordinary christians ; for 't is the very point upon which every man 's eternal happiness or misery depends . there is one law for all the world , they must be changed or damned . no restitutions or reformations , no common gifts or abilities , no religious duties or services , can save any man from hell without a change by thorough conversion , rom. . . they that are in the flesh , cannot please god. satisfie and please not your selves with this ; though we live in sin , yet god is a merciful god ; we will confess our sins to him , say our prayers , keep our church , and no doubt , but god will be merciful to us , as well as others . consider it , man , that this merciful god is also a god of truth , and this god of truth hath plainly assured thee , that all these external things signifie nothing to thy salvation , unless thou become a new creature , gal. . . and that thou must be born again , john . . say not without this , you will hope in god. if you hope in god , you must hope in his word , psalm . . now where will you find that word in the bible , that warrants the hope of salvation in an unregenerate person ? all scriptural hope is of a purifying nature , and evermore productive of an holy life , john . . if you say , christ died for the greatest of sinners , and you trust to be saved through him : 't is true he did so ; but conversion is his only method of salvation , tit. . . and those that are not washed by sanctification , have no part in him , or in his blood , john . . he came not to save men continuing in their sins , but to save his people from their sins , matt. . . his way is to lead you through sanctification unto salvation , thess. . . if you have a mind to see whom and now he saves , you have it before your eyes , tit. . . who gave himself for us , that he might redeem us from all iniquity , and purifie unto himself a peculiar people , zealous of good works . those only are saved by him , that denying ungodliness and worldly lusts , live not only soberly and righteously , but godly in this present world . and this is the change i am here pressing you to : and until this change be made , you cannot find your selves within the compass of any covenant-promise , eph. . . but if you will turn to heb. . . you may the very next minute find your selves barr'd out of heaven by a scripture-threatning . let no man therefore impose so great a cheat upon his own soul , as once to imagine , that any thing short of sound conversion , can ever put him out of the danger of damnation . sect . viii . every man might do more than he doth towards his own conversion . it is not in any man's power to convert himself : but yet because every man might do more towards it than he doth do , and doth it not , he is justly chargeable with his own damn●tion . we are bid and bound to strive to enter in at the strait gate , l●ke . . 't is true , a man in his natural state can do nothing that is spiritually or supernaturally good ; yet he can do , and forbear to do many things , the doing or forbearing of which have a true , though remoter tendency to his conversion ; and not doing or forbearing of them , his destruction is of , and from himself . you can , if you will , forbear to swear and blaspheme the name of ●od : who can or does compel or force your tongues to it ? the devil can temp● , but not compel them . you can , if you will , stop when nature is duely refreshed : your wicked companions can provoke , but not force you . you can , if you please , shun lascivious books and company , and keep your bodies chast , at least from the external acts of uncleanness . and why cannot you ( if you please ) perform , as well as neglect , the external acts of religious duties ? the same feet that carry you to a tavern , can carry you to your closets , if you please to have them do so . nor do i know any reason why you cannot compose your selves , when engaged in god's publick or private worship , to a close and serious attendance to those duties . the application of the mind to what is spoken , is of great concernment to you : and if an unsanctified minister can apply his thoughts to compose a sermon and preach it , i see no reason why an unsanctified hearer may not also compose and apply his mind to hear it . and i am past all doubt , that something may be done beyond all this . you have some power certainly to reflect upon , and consider what concernment you have in the things you read or hear , and how they agree or disagree with your experience . now if men would but do this ( which certainly they have a power to do ) though they cannot convert themselves , yet hereby they would lie in the hopeful way of converting grace ; which is more than they could ever yet be perswaded to do . and though there be no positive certainty or assurance that conversion and salvation shall follow these acts ; yet hope and probability are engagements enough . hope sets all the world on work without assurance . the plough-man ploughs in hope , and the merchant ventures in hope . do but as much for your souls , as these do for their bodies . sect . ix . temptations and discouragements in the way of conversion . but here i expect to be encountered by all the policy and power of hell. satan and your own lusts are in confederacy to turn away your minds from such counsels and perswasions as these . they will tell you , this is no proper season to mind your conversion : 't is either too soon , or too late . you have not yet had pleasure enough in sin , or so much as hath put you beyond all hope of mercy : that religion is a melancholly thing , and if once you look that way , you 'l never have a merry day or hour more , with a thousand such damps and discouragements . but pray , gentlemen , do so much at least for your souls before you turn away your ear from the instructions of life , as to hear these matters examined . if they be not worth that , they are worth nothing . i will suppose you in the flower and vigour of your youth , and this dangerous season now nick'd with a more dangerous temptation , that it is too soon to mind such serious matters now : you have not yet had your full pleasure out of sin . need i to spend a word to refute and baffle such a temptation as this ? i doubt not but you your selves can easily do it . ask your selves , sirs , if sentence of death were pass'd upon you by men ( as it is by god , john . . he that believeth not is condemned already ) would you think a pardon could come too soon ? be assured every bit of bread you eat , is the bread of the condemned . you are in hazard of hell every day and hour : there wants nothing but a sword , a bullet , a shipwrack , or disease ( of which multitudes wait on you every day ) to put you beyond mercy , and all hopes of mercy . and can you get too soon ( think you ) out of this danger and misery ? oh , why do you linger any longer ? the danger is too great and imminent to admit one hours longer delay . and it is as strange and strong a delusion on the other side , to fancy it is now too late . the vanity and groundlesness of this hath been evinced in the second section , to which i refer you for full satisfaction . and for the loss of your pleasures by conversion to god , that 's the thinnest and silliest pretence of all the rest . that 's the same thing as to imagine it is to a thirsty man's loss , to leave the puddle-waters of a broken cistern , to enjoy the cristal streams of a flowing fountain : for the pleasures of an ale-house , play-house or whore-house , to be sweeter than the light of god's countenance , the comforts of his pardon , or the lively hopes of glory with him in heaven , of which you read , pet. . . poor men ! o that you did but once know what the life of holiness , and dedication to god is ; what the seals , earnest , and first fruits of his spirit are ! how willingly and joyfully would you trample all the ●ordid pleasures of sin under your feet , to enjoy them ! sect . x. motives and considerations perswading to conversion . this short discourse shall wind up it self in motives and considerations to prevail with you , not onely to make the first step out of prophaneness to civility ; but the other necessary and happy step too , for the lord's sake , gentlemen ; that blessed step beyond meer civility , to serious godliness . oh , that i knew what words to chuse , and what arguments to urge , that might possibly prevail with you ! my witness is in heaven , i would do any thing within my power to procure your temporal and eternal happiness . i beg you in the bowels of christ jesus , as if i were upon my bended knees before your feet , turn not away your eye or ear from these discourses . ponder and consider once and again what hath been rationally debated in the first part , about your reformation , and what hath and shall be offered in this second part. oh , my god! thou that hast counted me faithful , and put me into the ministry ; thou that hast inclined my heart to make this attempt , and encouraged me with hope that it shall not be in vain to all them that read it , if it must be so to some ; i beseech thee , lay the hand of thy spirit upon the heart and hand of thy servant , strengthen and guide him in drawing the bow of the gospel , and directing the arrows , that they may strike the mark he aims at , even the conviction and conversion of l●u●d and dissolute sinners . command these considerations to stay and settle in their hearts , till they bring them fully over to thy self in christ. i. consideration . and first , o that you would consider how the whole of your life past hath been cast away in vain , as to the great end and business you came into the world for . you have breathed many years , but not lived one day to god. your consciences could never yet prevail with you to get out of the noise and hurry of the world , and go along with it into some private retiring-place to debate the state of your souls , and think close ( but for one hour ) to such aw●ul subjects as god , soul , christ and eternity , heaven , hell , death and judgment . do you think , gentlemen , that you came into this world to do nothing else but to eat and drink , sport and play , sleep and die ? ask your selves , i beseech you , whether the life you have hitherto lived , have looked to your own eyes like an earnest ●light from hell , and a serious pursuit of heaven and salvation ? how much nearer are you got to christ now , than you were when in your cradles ? the sweetest and ●ittest part of your life is past away in vanity , and there 's no calling one day or hour of it back again . ii. consideration consider , gentlemen , for christ jesus sake , you have yet an opportunity to be eternally happy , if you will slight and neglect opportunities of salvation no longer . the door of mercy is not yet finally shut up . the lord jesus yet waits to be gracious to you . such is his astonishing grace and mercy , he will pardon and pass by all that you have done against him ; if now after all you will but come unto him that you may have life . turn ye , turn ye , for why will ye die ? your swearing and blaspheming ▪ your drunkenness , unclea●ness and enmity at godliness , shall never be mentioned , if you will yet repent and return , ezek. . , . if the wicked will turn from all his sins that he hath committed , and keep all my statutes , and do that which is lawful and right , he shall surely live , he shall not die . all his transgressions that he hath committed , they shall not be mentioned unto him . if you say , these are hard and impossible terms to nature . 't is true they are so ; and god's e●d in urging them here upon you , is to convince you of your natural impotence , and drive you to christ , that by union with him , the righteousness of the law might be fulfilled in you . iii. consideration . let it be throughly considered , 't is no less than salvation , and your own salvation too , which depends upon your conversion . how diligent was christ in purchasing salvation ! how negligent and remiss are we in applying it ! oh , what compositions of sloth and stupidity are unconverted sinners ! how do they sit with folded arms , as if it were easy to perish ? is this your running and striving to obtain the palms and crowns of immortal glory ? work out ( saith the apostle phil. . , . ) your own salvation with fear and trembling . 't is for salvation , and nothing less , you are here pressed to strive and what care , pains , or so●licitude of ours can be equal and proportionate to so great a thing as salvation ? if every thought of the heart were rescued from all other concerns , and the mind stand continu●lly ●ixed with utmost intention upon this subject , 〈◊〉 such a subject deserves it all , and much more . but when you consider it is not an ther 's , but your own salvation you are striving for , how powerfully should the principle of self-preservation awaken and invigorate your utmost endeavours after it ! the law of charity and bowels of mercy would compel us to do much to save the body , and much more the soul of another ; and will they move us to do nothing for our own salvation ? say not , if i should be careless and neglective , yet god is good and gracious ; if this season be neglected , there be more to come . alas ! that 's more than you know . 't is possible your eternal happiness may depend upon the improvement of this present opportunity . there 's much of time in a short opportunity . iv. consideration . do you think your hearts would be in such a dead , careless and unconcerned ●rame , al●o at this great and awful matter of your conversion and salvation , if those things were now before your eyes , which certainly and shortly must be before them ? how rational and necessary is it for you now to suppose those very things , as present before you , which you know to be near you , and a few days or hours will make present ? here let me make a few suppositions , so rational , because certainly future and near , that no wise man will or dare to slight them as fictions or chimaera's . i. supposition . suppose your selves now upon your death-beds , your heart and breath failing , your eye and heart-strings breaking , all earthly comforts failing and shrinking from you ; these things , you know , are unavoidable , and must shortly befall you , eccles. . . suppose also in these your last extremities , your consciences should awake ( as probably they will , there being now no more charms of pleasure , and sinful companions to divert of stupifie them ) what a case will you then find your selves in ! what a cold sweat will then lie upon your panting bosoms ! what a pale horror will appear in your countenances ? will you not then wish , oh that the time i have spent in vanity , had been spent in the duties of serious piety ! oh that i had been as careful of my soul as i was of my body ! what are the pains of mortification , which i was so afraid of , to the pains of damnation , which i begin to scent and apprehend ! i thought it hard to pray , mourn , and deny my self , but i shall find it harder to grapple with the wrath of an incensed god to all eternity . ii. supposition . suppose your selves now to be at the judgment-seat of god , where you know you must be immediately after death ; or that you did behold the process and awful solemnity of the general judgment of the great day , both which appearances are indisputably sure and certain , heb. . . cor. . . suppose you saw all adam's posterity there assembled and convened , even multitudes , multitudes , which no man can number ; all these separated into two grand divisions ; christ the supream and final judge upon the judgment-seat , the christless and unregenerate world quivering at the bar , the last sentence pronouncing on them , the executioners standing ready to take them away : will you not then ( think you ) be ready to tear your selves with indignation for this your supine and sottish carelesness ? a voice from the throne , like the voice of a trumpet , sounds a loud alarm to all careless , negligent and trifling sinners ; and this is the voice , if you will not be in the same case with the miserable condemned world. put to it heartily then in the use of all means with god and men , for converting and regenerating grace now , which is the only thing that differences your state from those miserable wretches then . iii. supposition . suppose god did but give you a fore-sight or fore-taste in the terrors of your consciences of that damnation you have jested at , and so often imprecated upon your selves ; did you but lie one night in that plight poor spira and many others beside him have done , with the terrors of the lord upon your spirits , under horror and remorse of conscience , which are the first niblings and bitings of that worm that shall never die , — tum pallida m●ns est , criminibus , tacitâ sudant praecordia culpâ . paleness and horror , fear and trembling upon the outward and inward man , whilst god is making the immediate impressions of his wrath upon the conscience ; seeming to want some one to let out that miserable wretched soul , that is weary to stay any longer in the body , and yet afraid to be dislodged , lest its condition be made worse by the exchange ; do you think you would ever imprecate damnation any more ? and yet all these terrors and horrors upon the conscience are but as the sweating of marble-stones before the great rain fall . but what if god should give you a vision of hell it self , and of the inconceivable and unexpressible misery of those desperate and forlorn wretches , that lie there sweltring and groaning under the heavy pressures of the wrath of a great and terrible god , immediately and everlastingly transacted upon their souls ? would you ever jest with damnation any more , as with an harmless thing ? nay , would you not strive to the uttermost to flee from this wrath to come ? do you not seem to hear in this rational and just supposition , a doleful cry coming from hell , and the state of the damned , with this very sound and sense ; good souls , if ever you expect to be delivered from this state and place of torments , strive to the utmost , strive while you have opportunity , strive whilst breath and strength do last , to flee from , and escape by sound conversion this doleful state of eternal damnation . iv. supposition . lastly , and in a word ; suppose you had a vision of heaven , as stephen and paul had in the body ; suppose you saw the glory of god , and jesus standing at his right hand , surrounded with the triumphant myriads of palm-bearing saints , singing hosanna's and allelujah's to god and the lamb for ever , and blessing , praising and admiring him , that gave them another spirit vastly different from that which governs such as you ; blessing the lord that enabled them to be praying and praising , whilst others were cursing and swearing ; to be sighing and groaning for sin in secret , whilst others were shouting and singing in taverns and ale-houses ; to beat down their bodies , and keep them under , whilst others were pleasing and gratifying their lusts ; would you still drive that course you do ? well , sirs , if ever you expect to come where these blessed ones are , you must take the course they did . let this be your endeavour , and it shall be my fervent and hearty prayer . finis . books printed and sold by thomas cockerill , at the three legs over against the stocks-market . the works of the late learned divine , stephen charnock , b. d. in ● vol. fol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : a succinct and seasonable discourse , of the occasions , causes , nature , rise , growth and remedies of mental-errors : written some months since ; and now made publick , both for the healing and prevention of the sins and calamities which have broken in this way upon the churches of christ , to the great scandal of religion , hardning of the wicked , and obstruction of reformation . whereunto are ●ubjoyned by way of appendix : i. vindi●iarum vendix : being a succinct , but full answer to mr. philip cary's weak impertinent exceptions to my vindiciae legis & foederis . ii. a synopsis of ancient and modern antinomian errors , with scriptural-arguments an● reasons against them . iii. sermon composed for the preventing and healing of rents and divisions of the church : by john flavel , preacher of the gospel a● dar●●mouth in devon : with an epistle of several d●●vines , relating to dr. crisp's works . a discourse of regeneration , faith and repentance , preached at the merchant's lecture in broadstreet , by thomas ●ole , minister of the gospel , london . english exercises , for school-boys to translate into latin. comprising all the rules of grammar : and other necessary observations ; ascending gradually from the meanest to higher capacities ▪ by j. garr●tson , schoolmaster : the third edition ; with large additions ; by an eminent school-master in london . notes, typically marginal, from the original text notes for div a -e seneca , epist . . * mali esse cog●ntur , ne viles h●beantur . † generosus , nobilis , ex praeclaro genere ortus , qui à genere non de●●ectit . * lauren. humphredus de nobilitate . p. . qui publicis rebus intersunt & praesunt , nisi viri summi ac nobiles ? quis in senatu praeit , in foro praesidet ? principes sanè viri & nobiles . quis jubet , vetat , agit , satagit ? quis versat & volvit omnia ? quis leges fingit & refingit ? quis in pace rempublicam , contra hostes bella administrat , praeterquam viri nobiles ? &c. pliny nat. hist. lib. . cap. . real christian , pag. . pag. . the soules preparation for christ. or, a treatise of contrition wherein is discovered how god breaks the heart and wounds the soule, in the conversion of a sinner to himselfe. hooker, thomas, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. 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reviewed and edited - pfs batch review (qc) and xml conversion the sovles preparation for christ . or , a treatise of contrition . wherein is discovered how god breaks the heart and wounds the soule , in the conversion of a sinner to himselfe . psal. . . the sacrifices of god are a broken spirit : a broken and a contrite heart , o god , thou wilt not despise . london , printed for robert davvlman , at the signe of the brazen-serpent in pauls churchyard ▪ . a table of the contents . a all-sufficiencie in god a meanes to enlighten our dead hope . . application of particular sins a way to make us see them . how the word affects , when applied . . then hitting soonest . . sinking deepest . . for this it is , ministers are so hated . . b bondage , the spirit of bondage how it helps to the sight of sin . broken heart is made by meditatiō of the word preached . & . c carnall men can give no comfort to wounded consciences . & . christ , three grounds why the soule flies not to christ ▪ . labour to see the necessitie of christ . sight of sinne a meanes to drive us to christ. . common depravation of our nature no plea for us to slight sinne . . confession of sinne needfull for the cure thereof . . it must be open and free . . a large confession may come from a wicked man. . when hypocriticall . . the difference betweene true and false confession . . popish confession what . . to hide our sinne a fearefull and dangerous sinne . . to what persons , & how they should be qualified that we must confesse unto . . motives . . companions , when evill , a great hindrance to the working of grace and bow . . conscience a help to meditation . . consideration of gods goodnesse a meanes to breake our hearts . . contrition what , . a contrice heart acceptable , . this contrition is wrought in all , though not in the same manner and measure . . conviction of the soule for sinne ●ow . . why god convinces . . meanes of conviction . . other meanes to worke sound conviction . . d death of sinne must be in us . . delight in sinne damnable . , , . f freenesse of gods promises revives our hope . . g god is all-sufficient . . mercifull . . . gods goodnesse considered , a meanes to breake the heart . . so also his justice . . gods abundant mercy a meanes to revive our hope . h heart which feares discovery is evill . . it is broken by meditation on the word preached . . so also by consideration of gods goodnesse . so also of his justice . . what is meant by heart here . . when our hearts are like stones . an ignorant heart is a naughty heart . . hatred of sin what . . differences betweene sorrow for him and hatred of sinne . . wherein this hatred consists . . help must be conveied to a wounded soule . . hearing the word how we may with profit . . hell torments how in some sort to judge of them . . hiding sinne a fearefull sinne . . hope supports the hearts of the sorrowfull . . an antidote against despaire . . it incourageth our indeavors . . the soules anchor , how it is maintained and fed . . i ignorant heart is a naughty heart . . iustice of god a meanes to breake the heart . ▪ k kindnesse of god a meanes to breake the heart . . knowledge of our sinne a meanes of conviction for it . . l law a meanes to convince us of sinne . . m meditation of gods word preacht a meanes to breake our hearts . what it is and how to be done . it brings the word more powerfull to the heart and there fastens it . the lamentable neglect of this duty lamented , c●nsured . the comfort that ariseth from this duty . the ground , the manner , power thereof . how to be followed . when damped in us , how revived . . mercy : with what cautions a prophane person may seeke it . . abundant mercy in god , a meanes to revive our hope . god is mercifull . ministers must first humble before lift up . they are much based for speciall application ● . playn preaching is the best way . they should be skilfull , mercifull , faithfull men . . n nature , no plea to help us to lessen our sinnes . . nature of god is tender and mercifull . . o opposites to the word , deeply plagued . . p pitty belongs to wounded and troubled consciences . . &c. popish divices cannot help a wounded conscience . pricking or piercing the heart , wherein it consists . . promise of god being free lifes up the head and revives hope . r repentance not in our owne power . . reprehension 〈◊〉 sharpe , a meanes to move us to see our sinnes . s shifts a sinner uses to beate backe the power of the word sinne must be truly seene before the heart is broken . what this sight of sinne is . the properties thereof the evill of sinne is farre greater then the evill of punishment : reason thereof . it is a departing from god. . why men cannot see the vilenesse of their sinne . how to see them convictingly grounds why we slight our sinnes . particular sinnes closely applyed , a meanes to see them . sight of sinne a meanes to drive us to christ . sinne wounds the soule why . . when we make sinne our god . all are not alike wounded for sinne . . a truly sorrowfull soule hath a restlesse distast of sinne . . sinners in an high degree may be reconciled . ▪ all sinners are fighters against god . open and scandalous sinners commonly have a greater measure of sorrow . soule how prepared for christ . when it is said truly to be broken . sorrow if godly , it is a deep sorrow . how wrought . how procured . how the soule should behave it selfe under this sorrow . it is restlesse till it have obtained mercy . it drives unto god . this makes us highly to prize christ . whether sorrow for sinne is a worke of saving grace . how sorrow of preparation is knowne and how sorrow of sanctification . whether this sorrow is wrought alike in all . not in the same manner . when sorrow is made a maske to cover sinne . it must not be slight but solid . the fruits thereof . spirit of bondage how it helps to see sinne ● . t thoughts that are sinfull how produced . how and in what respects sinne in thought is more vile . w word must be submitted unto ● and never shifted off . the threats must not be shifed off . when closely applyed it much affects , . the word preacht must be meditated on , . the opposers of the word in great danger . worthinesse in our selves none to moue christ to pitty us . . wrath of god is an insupportable burthen . . places of scripture inlightned . cap. ver . pag. deut. . . . . iosua . . ki. . . cr. . . iudg. . . iob . last . . . ● . . . . . . . . . . . . . . ib. . . ps. . . . . ps. . . . . . . . . . . . . . . pro. . . esay . . . . . . ier. . . . . . . . lam. . . . ib. eze. . . . . ezek. . . dan. . . hos. . . . . . zac. . . mal. . . mat. . last . ● . . . . . luke . . . ib. . . . . . . ioh. . . acts . . acts . . . . . . ro. . . . . . co. . . eph. . . . ib. . th . . . ti. . . . . . . tit. . . heb. . . . pet. . . re. . . christian reader , thou hast here some sermons brought to light , which by reason of the authors absence , are presented to thy view , both with some lesser escapes , and in more homely termes , then his judicious eye would have suffered . the principall faults i have here corrected : those which are smaller may in the reading be easily discerned . page . for many read may . p. . f. the r. they : p. . f. sorces forces . p. . f. carelesse carelessenesse p. f. slave salve . and line . insert is ▪ p. . ● . cup. p. . f. wherfore whereof . p. . f. brad bad . p. . and so in other places for happily perhaps . p. . f. it him . p. . f. fece fence . p. . f. pulked plucked ▪ p. . blot out , not , p. . blot out this and that p. . blot otu , the. p. . blot out and so forth . p. . blot out for it is so in the second place . p. . blot out which p. . blot out how i dispute . p. . blot out in the second place p. . l. . blot out those evils and. the sovles preparation for christ . acts . . now when they heard this , they were pricked in their hearts , and said to peter and the other apostles , men and brethren , what shall wee doe to bee saved ? in this great worke of preparation for christ , observe two things . first , the dispensation of the worke of grace on gods part , he pulls a sinner from sinne to himselfe ; & secondly , the frame and temper of spirit that god workes in the hearts of those , that he doth draw : and that makes its selfe knowne in two particulars ; partly in contrition , partly in humiliation ; for our better proceeding in the prosecution of these two maine points , i shall handle them severally , and at large . and first we will sift out what this contrition and humiliation is , that we may not deceive our selves , and thinke we have them , when it is nothing so . this contrition ( as i conceive ) is nothing else , but namely when a sinner by the sight of sinne , and vilenesse of it , and the punishment due to the same , is made sensible of sinne , and is made to hate it , and hath his heart separated from the same ; and the sight of sin makes it selfe knowne in three particulars : first , when the soule is sensible of sinne ; secondly , when it hath a hearty and sound sorrow for the same , and an earnest detestation of it . thirdly , when he hath his heart separated from his corruptions . all these are not wrought , so much by any power that is in us , as by the almighty power of god working in us ; for the sinner would not see his sin , but the lord forceth him , as the holy prophet saith : thou holdest my eyes waking , i am so troubled that i cannot speake , the lord holds sinne to a carnall sinfull wretch , so that his sinne walkes , and sleepeth , and goeth with him ; nay the soule of a poore sinner would beat backe the blow , and would not have the word to touch him , he labours to shift off the arrowes of the almighty , which the lord shooteth into the soule ; but the lord will not suffer him so to doe ; thy arrowes sticke fast in me ▪ and thy hand presseth me sore . psalm . . . as if the prophet had said , i would faine have beate backe thine arrowes , but they sticke fast in me ; and i would have shaken off the burden , that lay upon me , but thine hand presseth me sore , so then at last , when the sinner sees , hee cannot shake off the arrowes , then he is content to bee separate from his corruptions . this is in generall in the text , wherin you shall plainly see these three particulars fully expressed . first , the sight of sinne by the hearing of peters words , and it was not by the bare hearing of his words onely , but when peter came somewhat roundly home to them , and said ; this is christ iesus whom ye have crucified , then followes the former worke , namely , the acknowledgement of their sinnes , and the first cause that made them see their sinne , was a particular application of their sinnes , hee came punctually and particularly to them , and said , you are they that have crucified the lord christ , this touched them and made them see their sinnes . secondly , the daily and serious meditation and apprehension of their sinnes , and of those truths , which were delivered in the word : hearing , that is , daily pondering and considering of the evills , that were committed by them and shewed to them . thirdly , they were pricked , they did not pricke themselves , but the lord followed that truth that was delivered , and by his almighty hand did make that word prosperous to their soules ; and though they would not pierce themselves , yet the lord pierced them . the second part of it is in these words , they were pricked in their hearts , not in their hands or eyes , but in their hearts . the third part is the separation from sin in these words , men and brethren , what shall we doe ? whatsoever you would have us to doe , we will doe it , and whatsoever sinne is forbidden , wee are content to be rid of it ; nay , nothing was too hard , or too much for them . give mee leave to take a doctrine by the way from the words ; they when they heard this , who were these ( they ? ) see this in the . verse , them that had crucified the lord of life . what will some say , is it possible that ever they should be so pierced frō their sinnes ? it was said of iudas that betrayed christ , it had been good for that man that he had not beene borne , what shall we thinke of those that murther christ. if iudas was damned for betraying of christ ? then much more they for killing of him . is it possible the lord should doe good unto them , yes , even they came to be pricked in their hearts . from these words this doctrine ariseth ; it is possible for the most stubborne sinners upon earth to get a broken heart . they that stoned the prophets and killed them that were sent unto them , and sleighted all the meanes of grace , they that refused christ , and would not heare him ; they are now brought upon their knees , and are resolved now , if any course might bee taken to get christ and mercy . titus . . . one of their owne prophets said , the cretians are alwayes lyers , evill beasts , and slow bellies : a man would thinke it a vaine thing to medle with them , they are such desperate wretches , but the text saith , reprove them sharply , that they may be sound in the faith , so that a cretian which is a filthy beast , by a sound reproose , may come to bee a glorious saint : and whereas the jewes had loaden the lord with their sinnes ; therefore it was just with god to ease himselfe of his burden , and so send them and their sinnes downe to hell together . thus a man would think ; but the lord did not so , as we may see in esay , i am he , that blotteth out all thy transgressions , for my owne name sake , i will remember your sinnes no more , and as the apostle saith , the gentiles were full of all unrighteousnesse , worse then they almost could be for all kind of degrees of sinne , and yet many of them became full of all holinesse ; such were some of you ( saith the apostle ) and in another place we may see that a scarlet sinner may become a saint in nature ; we know this scarlet is such a deepe die , that all the art under heaven cannot alter it : yet the lord can make of a scarlet sinner , a milke white saint . i doe not say it will ever be , and it doth alwaies come to passe , but it is possible . the reason is taken from the lords almighty goodnesse and power , the lord is able to supply all wants , and amend that which is amisse , nay , he is able to do more then that thou standest in need of . when the lord made heaven & earth he did not spend all his strength , that he was able ●o help no more . no , no ; he is all-sufficient still , he is not onely able to continue that good , which the creature hath , but to make a glorious supply of whatsoever is wanting , as david saith , he pardoneth all thy iniquities , and forgiveth all thy sinnes : not some , but all , otherwise he were not all-sufficient , unlesse he had a salve for every sore , and a medicine for every malady ; if our sinnes were more then god could pardon , or if our weakenesses were more able to ouerthrow us , then his strength to uphold us , he were not all-sufficient : indeed there are some things which the scripture saith , god cannot doe , but it is not because of the want of power in god , but because there is a weakenesse in the creature ; as god cannot deny himselfe , but the more and greater our sinnes and wickednesse are , the more will the strength and glory of his power appeare in pardoning of them , and where sinne abounds , there grace abounds much more in the pardoning of the same : christ is all-sufficient in power to procure mercy for all thy sinnes , and the spirit is all-sufficiently able to apply the satisfaction of christ to thy soule , and therefore be thy condition never so fearefull , ( the sinne against the holy ghost onely excepted ) there is power and mercy in the lord to pardon thee , and it is possible for thee to finde mercy . the first use is for reproofe , and it checks the desperate discouragement that harbours in the hearts of many poore sinners , that if they finde no power in thēselves , no succour in the meanes ; they doe question in this case , and presently conclude an impossibilitie to receive mercy , and they thinke there is no hope , of pardon , as heretofore they have had no care in sinning ; because they cannot see how it may be , they suppose it cannot be : this bringeth a great indignity to the lord jesus christ , and a great discouragement to themselves : why ? the lord hath hardnesse , and difficulties at command . when the seige about jerusalem was marvellous sore , and every man did despaire of any comfort or succour , the prophet said , before to morrow this time shall a measure of fine flower be sould for a shekle , and then a lord on whose hand the king leaned , said , if the lord should make windowes in heaven , how can this thing be ? and the prophet said unto him , thou shalt see it , but not eat of it , so it is with many that begge often , and the lord answereth not , so that the soule is marvellously starved , and the flood of iniquitie comes in amaine upon the soule , and all his sinnes come to his view , and the heart beginnes to reason in this manner ; if the depths of gods mercies should be opened , can all these sins be pardoned ? and can this damned soule of mine be saved ? surely this cannot be . it is just with god wee should seeke mercy , given to others as bad as wee , and yet wee not taste of it , because wee distrust the lord. cains sin was so much the greater , because hee said it could not be forgiven : so it is a horrible sinne to say , the lord is not so mercifull , as the devill is malitious , and that the world , and a sinfull heart , 〈…〉 able to damne me then god is to save me ; if 〈…〉 so , god were no god , and christ no 〈…〉 , and the spirit no comforter , this is a 〈…〉 sin , our selves , and the devill above god & the lord jesus christ. oh therefore check all those discouragements of soule which too much prevaile with us . secondly , it is a ground of great incouragement to provoke the hearts of all wicked men under heaven , to looke out of that condition wherin they are , for some mercy ; because the most wicked of the world may be wrought upon , and the most prophane heart may be pierced ; who therefore would not have his heart quickned up , to seeke out for recovery from that estate wherein he is . all you poore creatures , if there be any here present , as i doubt not but there are ; oh you poore and ungodly sinfull creatures , my soule pitties you , you that have had your hands imbrewed in the blood of christ , and whose sinnes are written with a pen of iron , and are seene in every corner of the street , you that are thus in the gall of bitternesse , and yet in the kingdome of darkenesse , though your case for the present be very desperate , yet here is a little twigge in the middest of the maine sea , whereupon you may lay hold . and this may make you looke up , the lord may shew mercy unto you , as proud , as stubborne , and rebellious as you , have had mercy ; if you have the hearts of men looke for mercy ; though your estate be fearefull for the present , yet it may be good : god hath not set the scale of condemnation upon your sinnes , he hath not yet sent you to hell . consider this whatsoever thou art , thou yet livest upon the earth , and enjoyest the meanes , and it is possible yet to have all thy sinnes pardoned ; oh lay about thee , goe home , & say , good lord , were they pierced in their hearts that pierced the lord iesus ; and were their soules wounded ? in conclusion then , why may not my prophane sinfull heart be humbled and pierced ? it may be so , if the lord say , amen ; it will be thus , that disease is not past remedy that hath beene cured in others , therefore let this stay thy heart , as bad as thou have been humbled , and brought home , and therefore why not thou ? but the soule will say , can all these abominations be removed ? and is it possible all these rebellions of my heart should be pardoned , and all this loosenes and security should be cast behind the backe of the lord ? i say it cannot be . it is possible : onely labour thou that it may be , and that thou maiest not be puffed up with presumption , consider these three cautions in thy seeking . the first caution is : first , consider in thy seeking , a little mercy will not serve the turne ; thou that hast been an old weather-beaten sinner , and hast wallowed in thy filthinesse , when thou goest to god for grace , consider it is not a little grace , or a small worke , that will doe the deed : it is not a few spoonfulls or buckets-full , that will cleanse a fouleskinne ; so if thou hast had a filthy , prophan heart which hath been a through-fare to all wickednesse , and thou hast thus given thy selfe liberty thereunto , and hast continued therein ; there must be a well of mercy to purge such a miserable wretch as thou art . when david had committed those two sins of adultery & murther , & had continued in them long , he was forced to beg for much mercy , and to say , purge me , wash me , cleanse me . o lord these staines are marvelous deepe , therefore purge me with hisope ; nay he had never done with it , because his sinnes were more then ordinary ; so , it will cost a great deale of worke before a loose prophane drunkard can be made cleane . secondly , thou must expect it with much difficulty and hardnesse in thy selfe , thou that hast beene rivetted in thy base lu●ts and corruptions , the lord will make all cracke before thou shalt finde mercy ; thou that hast out-braved heaven with thy prophanesse , the lord will make thee a mirrour of humiliation , as heretofore thou hast beene a spectacle of filthinesse . a man that hath had a bone long out of joynt , & it is now festred , it will make him cry many an oh , before it be brought into his right place againe ; so it is with a man whose heart is full of filthines , it will cost him much paines and difficulty and heart-smart , before the lord will bring the soule to a right set againe . manasses humbled himselfe mightily before the lord , because he had bin a mighty proud rebellious man , the lord made his humiliation as miraculous as his sinnes had beene , and so david when he had given his sinnes ease in bedding with them , the lord brake all his bones and did awaken him with a witnesse . lastly , you must resolve to bestow the utmost of your endeavour to get this mercy at the hands of the lord : it is not a dipping of a foule cloth in water will cleanse it , but it must be soaked and rinced in it : so you must not thinke to have the foule staines of sinne washed away with a few teares ; no , no ; you must rub your hearts over & over , and awake your consciences againe and againe ; it is not a little examination , nor a little sorrow will serve the turne ; the lord will pull downe those proud hearts of yours , and ( it may be , ) let you goe a begging for mercy all your dayes , and well you may have it at your last gasp when all is done . the maine point in hand is this , it is for the first part of contrition for the sight of sinne ; this hearing is not barely the sound of a mans words , but the sense and meaning of the words , by which the mind is inlightned , and he begins seriously to ponder the nature of his sinnes , that were so layed open unto him : thus hearing they came to be pierced . the first doctrine is this : there must be a true sight of sinne before the soule can be broken ; for the text saith , they did first heare and then apprehend the evill that was done by them ; & thus they were brought to a saving remorse for their sinnes : ezek : . . the text saith , then shall you remēber your owne evill waies & your doings , that were not good , and shall loath your selves for your abominations . first , they shall remēber their works , and then loath themselves ; it is the course that ephraim takes in ieremiah , after that i was instructed , i smote upon my thigh ; and after i was turned , i repented , i was ashamed and confounded , because i did beare the reproach of my youth . and it is gods course which he takes with his , as in iob. when the lord had once gotten his people into fetters , he shewed them their wickednesse , and makes their eares open to discipline . and in another place the prophet shewed the ground & reason why the people repented not , they understood not the groūd and reason of their sinne , for no man saith , what have i done ? as a horse rusheth into the battaile and feareth nothing , so a wicked man continues in a sinfull course , never considering what he hath done ; the drunkard doth not say , how have i abused gods creatures ? and the despiser of gods ordinances doth not say , how have i rejected the lord jesus christ ? and therefore no wonder though he be not affected with that he doth . now for the better clearing of this doctrine , i will handle these three things : first , i will shew what this true sight of sinne is : secondly , i will shew the reason why there must be a true sight of sinne , before the soule can be broken for it : thirdly , i will make use of the point . first , it is not every sight of sinne will serve the turne , nor every apprehension of a mans vilenesse ; but it must have these two properties in it , first , he must see sinne clearely ; secondly , convictingly . first , he that will see sinne clearly , must see it truly and fully , & be able to fadome the compasse of his corruptions and to dive into the depth of the wretchednesse of his vile heart , otherwise it will befall a mans sinne as it doth the wound of a mans body , when a man lookes into the wound overly , and doth not search it to the bottome , it begins to fester and rancle , and so in the end he is slaine by it ; so it is with most sinners , we carry all away with this , we are sinners ; and such ordinary confessions ; but we never see the depth of the wound of sinne , and so are slaine by our sinnes : it is not a generall , slight , & confused sight of sinne that will serve the turne : it is not enough to say , it is my infirmity , and i cannot amend it : and we are all sinners , and so forth . no , this is the ground why we mistake our evils , and reforme not our waies , because we have a slight and an overly sight of sinne : a man must prove his wayes as the goldsmith doth his gold in the fire , a man must search narrowly , and have much light to see what the vilenesse of his owne heart is , and to see what his sinnes are , that doe procure the wrath of god against him , as the prophet david saith : i considered my waies , and turned my feet into thy testimonies : the phrase in the originall is thus much ; i turned my sinnes upside downe ; he looked all over his waies . and as zachary saith : when the people shall looke unto him whom they have pierced , and consider the nature of their sinnes , then shall they mourne : note , that this clear sight of sin may appeare in two particulars . first , a man must see his sinne nakedly in its owne proper colours , we must not looke upon sinne through many mediums , through profits , pleasures , and the contentments of this world ; for so we mistake sinne : but the soule of a true christian that would see sinne clearely , he must strip it cleane of all content and quiet that ever the heart hath received from any corruption , and the heart must looke upon sinne in the danger of it ; as the adulterer must not looke upon sinne in regard of the sweetnes of it , nor the drūkard upon his sinne in regard of the contentment that comes thereby , nor the covetous man in regard of the profit that comes by his sinne ; you that are such , the time will come when you must die , and then consider what good these sinfull courses will doe you , how will you judge of sinne then , when it shall leave a blot upon thy soule , and a guilt upon thy conscience , what wilt thou then thinke of it ? we must deale with sinne as with a serpent , we must not play with a serpent as children doe , because it hath a fine speckled skinne , but fly from it , because of the sting : so must we deale with sinne : a prophane gallant will prophane the sabbaths , because otherwise he should be counted a puritane ; looke not at the speckled skin of sinne , but how thou canst answere for thy sinne before god , especially seeing the lord saith , i will not hold that man guiltles that blasphemes my name , of what place or condition so ever he be : looke now on the nature of thy sinnes nakedly . secondly , we must looke on the nature of sin in the venome of it , the deadly hurtfull nature that it hath for plagues and miseries it doth procure to our soules ; and that you may doe partly if you compare it with other things ▪ and partly if you looke at it in regard of your selves ; first , compare sinne with those things that are most fearefull and horrible ; as suppose any soule here present were to behold the damned in hell , and if the lord should give thee a little peepe hole into hell , that thou didst see the horror of those damned soules , and thy heart begins to shake in the consideration thereof ; then propound this to thy owne heart , what paines the damned in hel doe indure for sinne , and thy heart will shake and quake at it , the least sinne that ever thou didst commit , though thou makest a light matter of it , is a greater evill then the paines of the damned in hell setting aside their sinne , all the torments in hell are not so great an evill , as the least sinne is : men begin to shrink at this , & loath to go downe to hell , and to be in endlesse torments . now i will make it good by three reasons that sinne is a greater evill then those torments and plagues which the damned in hell do indure . the first reason is this , that which deprives a man of the greatest good must needs be the greatest evill , nature saies so much , that which deprives a man of all that comfort and happinesse wherein the soule finds most content , that must needs be the greatest euill of all , but sinne onely deprives a mā of the greatest good : for the good of the soule is , to have an heart united unto god and to have fellowship with him , to have him & salvation through him , to be one with the lord : this is the chiefest good of the soule : all things here below are made for the good of the body , and the body is made for the good of the soule , and the soule is made for god ; and these things here below are only so farre good to us , as they are meanes to make us enjoy a nearer communion with god ; and contrarily , riches , and honours , and profits , and pleasures , are as so many curses to us , if by them our hearts be withdrawne from god : the reason why god is estranged from us , it is not because we are poore , or pursued , or imprisoned , or the like ; but it is sin that breakes the union betweene god and us , as the prophet esay saith , your sinnes have separated betweene you and your god : now that which separates from god which is the chiefest good , it is our sinnes ; it is not punishment , that takes away the mercy of god from us ; but a proud rebellious heart , and the contempt of gods ordinances ; therefore sinne is farre worse then all the plagues that the damned doe or can suffer . secondly , because there is nothing so contrary and opposite against the lord as sinne & corruption , and this is the reason why god is the inflicter of all the punishments of the damned in hell : it is through the iustice of god that they are damned , because god is of such a pure nature that sinne cannot be in him , nor practised by him . thirdly , because it is sinne that doth procure all plagues and punishments to the damned , and therefore being the cause why they suffer , it must needs be greater then all punishments : for all punishments are made miserable by reason of sin , therefore sinne is a greater evill then all the miseries of the damned . if a man were in prison and had the peace of a good conscience , his prison would be a pallace unto him , and though a man were in shame and disgrace , and yet have the favour of god , there were no misery in him , so it is with sinne ; if no man suffer but for sinne , then sin is a greater evill then all other punishments , as being the fountaine from whence they flow . now let us looke upon sinne through these things , and when our corrupt heart provokes us , and the world allure us , & the devill tempts us to take any contentment in a sinfull way ; suppose we saw hell fire burning before us , and the pit of hell gaping to swallow us , and sinne inticing of us , and let us say thus to our soules . it is better for a man to be cast into the torments of hell amongst the damned , then to be ouercome with any sin , and so to rebell against the lord. now therefore if those plagues and punishments make the soule shake in the consideration of them ; oh then blesse thy selfe so much the more from sinne which is the cause all plagues whatsoever ; were a man in hell and wanted his sinnes , the lord would love him in hell , and deliver him from all those plagues : but if any man were free from all punishments , and in honour , and wealth , if he were a sinfull and wretched creature , the lord would hate him in the height of all his prosperitie , and throw him downe to hell for ever . secondly , we must see sinne simply as it is in it selfe , in regard of the proper worke of it ; it is nothing else but a profest opposing of god himselfe ; a sinfull creature joynes side with the devill and the world , and comes in battaile array against the lord , and flies in the face of the god of hosts ; they are called haters of god , psam . . that is when they see grace in another man , in such a man , and in such a woman , and hate them for it ; little doe they thinke that they hate the god of heaven and his holy nature ; and if it were possible , they would have no god in heaven , to take notice of their sins , & call thē to account for them , as the wise man gamaliel said to the pharesies and elders , refraine your selves from these men , and let them alone , for if this counsell or worke be of men , it will come to nothing , but if it be of god , you cannot destroy it , lest you be found fighters against god ; you make nothing of opposing the gospell , and preaching thereof , i tell you that there is never a creature that lives in any such sinfull course , but he is a fighter against god , and he resists the lord as really as one man doth another ; and as stephen saith , you stifnecked and uncircumcised in heart , you have resisted against the holy ghost : you must not thinke that you resist men onely , no ( poore creatures ) you resist the spirit , and so aime at the almighty in opposing of the meanes of grace ; what a fearefull condition is this , i pray you in cold blood consider this , and say thus , good lord ! what a sinfull wretch am i ? that a poore damned wretch of the earth should stand in defiāce against the god of hosts , and that i should submit my selfe to the devill , and oppose the lord of hostes . and as you resist the lord , so you doe also passe the sentence of condemnation upon your selves , and seale up that doome which one day shall be executed upon the wicked in hell at that great day of accompt ; that looke what god shall do thē , the same thou dost now by sinning ; this is the doome , or ( as i may say ) the necke verse of the wicked and the last blow ; as now thou doest depart from god by sinning , so then thou shalt depart frō god for ever . a wicked man forsakes god , and pluckes his heart from under the wisdom of god that should inform him in the way of life ; and the soule saith , god shall not blesse me , god shall not be god unto me ; but i will live as i list , and i will run down post hast to hell , and when our hearts beginne to rise against god and his ordinances , and your soules beginne to goe against the lord , i tell you what i would thinke with my selfe ; suppose i heard the voice of the archangell crying ; arise yee dead and come to iudgement ; and the last trumpet sounding , and the lord jesus comming in the heavens with his glorious angells and did see the goats standing ●● the left hand , and the saints on the right hand , and with that i did heare the terrible sound , depart ye cursed : would you be content to heare that sentence passe against your soules ? oh what lamentation and woe your poore soules would make in those dayes , and therefore consider it well , and say that i doe that in sinning which the lord will doe in the day of judgement ; shall i depart from the lord and withdraw my selfe from mercy , and say christ shall not rule over me and save me ? shall i doe that against my selfe which the lord shall doe in that day ? god forbid . there are two things hardly knowne ; what god is , and what our sinnes are , or else we hardly apply the knowledge of them to our selves ? objects . but some will object and say , if sinne be so vile in it selfe , then why doe not men see it . answ. to this i answer , the reason why men see not their sinnes , though it be so vile , it is mainely upon these two grounds . first , because we judge not of sinne according to the word and verdict of it , but either in regard of the profit that is therein , or the pleasure that we expect there from ; the usurer lookes on his profit , that comes by sinne , and the adulterer his pleasure ; and iudas saw the money , but he did not see the malice of his owne heart , nor the want of love to his master , and this made him take up that course which he did , but when he threw away his thirtie pence , the lord made him see the vilenesse of his sinne ; it came cleerly to his sight , and therefore he cryed out : i have sinned in betraying innocent blood . as bribes blind the eyes of the wise and pervert judgment , so sin bribes the eyes of the soule , and therefore the tradseman seeth much profit come by cozening & false measures , and so gives way to himselfe therein , but he sees not the sin ; so the oppressor seeth the morgages , & pawnes that come in , but he cannot see his sin , till he be laid on his death bed , and then the lord sheweth him all the wrong that he hath done . secondly , another reason why we see not the vilenesse of sinne , is , because we judge the nature of sinne according to gods patience towards us , as thus , a man commits a sin & is not plagued for it , and therefore he thinkes god will not execute judgements upon him at all , all things continue a like , ( saith the wicked man ) as if he had said , you talke of the wrath of god that shall be revealed frō heaven against all ungodlines , & where is the promise of his comming ? doe you not see that such a man is an oppressor , & a prophane persō ? yet growes rich and thrives in the world ; and because god spares a wicked man still for the present , therefore he thinkes all are but words , he shall be free from the punishment to come ( as the prophet saith in the name of the lord ) these things hast thou done and i kept silence , when thou wast upon thy ale-bench , and there thou didst speake against holinesse and purity , and because i did beare yet , and say nothing , therfore thou speakest wickedly that i was even such a one as thy selfe ; the wicked man takes gods patience to be a kinde of allowance to him in his sinne , ( as the wise man saith ) because sentence against an evill worke is not speedily executed , therefore the hearts of the sonnes of men are wholy set in them to doe mischiefe , & as the prophet saith , they call the proud happy , ye that worke wickednesse are set to doe evill , & they that tempt god are delivered . as who should say , you say that the wrath of god is incensed against swearers , and drunkards , and the like ; but we see them prosper , and because they doe prosper thus , their hearts are set to worke wickednes , but howsoever , it is true the lord doth sometime beare with wicked men ; the longer god staies , the greater account they shall make , and the heavier judgements they shall receive from god ; see what iob saith , thou sealest up my transgressions in a bagge , and thou sowest up mine iniquities ; wicked men doe treasure up vengeance against the day of the lord , the profane person treasures up wrath , and in the eighteenth verse he saith : the mountaines falling come to nothing : as if he had said , good lord , who can beare all those sinnes , that i have committed ? are they all sealed up , and shall all the judgements due unto them fall upon me heavier then the mountaines ? good lord , what rock or mountaine can beare the weight of my sinnes thus sealed up & setled , and laid close to my heart . and so god seales up an hundred thousand oathes in one bagge , and an ocean of pride and mischiefes done to gods people and church are barrelled up , in another : and the lord shall one day lay all these upon thy necke ; who is able to beare all these sinnes ? now it falles out with a sinner as it is with a banckrout debtor , one man throwes him into prison , and when he is there , every one comes against him , and so he shall never come out , but die and rotte in the prison , so though the lord will not execute judgement on thee speedily , yet in the end the lord will be paid for all thy sins ; and when thou art in hell , then mercy , and justice , and patience will cry all to heaven for justice and vengeance ; then happily a drunkard is cast into prison for his drunkennesse , and for his blasphemy , and then all his filthinesse comes in as so many bills of inditement against him : oh therefore labour to see sinne alive : we play with sinne as if it were dead : when children see the picture of a dead lyon upon a wall , they labour to pull him in pieces , but if there were a live lyon in the place , it would make the strongest to runne . so thou paintest thy sinne , and sayest it is thy infirmity , & god forgive your swearing , & the like ; and thus you dally with your sinnes : but brethren , labour to see sinne alive , and to see sinne roaring upon you , see the pawe of sinne and the condemnation that shall be throwne upon the soule by it , and this will awake the soule in the apprehension of it . secondly , we must see sinne convictingly , that it may be so to us as it is in it selfe ; that looke what sinne is in it selfe , we may so conceive of it in our soules being guilty of it , and this discovers it selfe in these two particulars . first , when we have a particular apprehension in our owne person , that looke what we confesse to be in sinne in generall , we confesse the same in our owne soules ; and that our sinnes are as bad as the sinnes of any : this is the cursed distemper of our hearts , howsoever we hold it to be truth in generall , yet when we come to our owne sinnes , the case is altered , and we never come to the right seeing of them as they concerne our owne particular . as the adulterer can easily confesse the danger and filthynesse of that sinne in others , but he thinkes not his sinne to be so vile ; as the wise man saith , he that enters into the house of an harlot , doth he ever returne againe , doth he ever take hold of the path of life ? the lord is pleased to set such a heavy stamp on this sinfull distemperature . these are truths , and a man in his cold blood wil easily confesse it in the generall , that he never returnes againe . take the words as they are in the letter of them , and howsoever they have some other interpretations , yet in the letter it is thus read , he is euer hardly recovered . howsoever it may be , yet with much difficulty . david had let his soule loose in that , & he did hardly recover himselfe againe , scarce one of a thousand yet ever tooke hold of the way of life . and the drunkard will confesse the danger of his sinne in generall , when he sees his drunken mates lie grovelling in the dust , he will be ashamed of it , and say , now no adulterer or drunkard shall ever come into the kingdome of heaven ; but here is the wound of it , when he comes to his owne particular drunkennesse and uncleannesse , that he must looke into them , then the sight of a mans knowledge hath not so much power as to judge himselfe rightly ; or to make a particular application to himselfe ; but he thinkes his adultery and drunkennesse is not like to another mans , or else his knowledge is but weake , or else he seeth as a man in the twylight , when the sun is downe and the heavens begin to withdraw their light , though a man can see to read abroad , yet he cānot see to read in the house , or in the chamber ; so it is with a weake knowledge and with a feeble understanding in a wicked man , he is notable to see the vile nature of sinne in himselfe , when he comes to read his owne closet sinnes , and his bosome abominations , then he hath not so much light as to perceive them so fully in himself as he thought to doe ; therefore the rule is this ; arest thy soule in a speciall maner of those sinnes whereof thou standest guilty ; that phrase in iob is to good purpose , thou lookest narrowly to my pathes thou settest a print upon the heels of my feet , so god followed iob to the hard heeles , and did narrowly observe his waies ; so deale thou with thy owne soule , and set a print upon the heele of thy heart , arest thy heart in particular for thy sins , and i would have you perceive your owne particular sinnes and follow them to your hearts , and make huy and cry after your sinnes , and dragge your hearts before the lord , and say , is murther , pride , drunkennesse , and uncleannesse , such horrible sinnes , and doth god thus fearefully plague them ? lord , it was my heart that was proud and vaine , it was my tongue that did speake filthily & blasphemously , my hand hath wrought wickednesse , my eye was wanton , and my heart was uncleane and filthy , lord here they are , it is my affections that are disorderly , and it is i that doe delight too much in the world ; thus bring thy heart before the lord ; you shall observe the same in david , so long , as nathan spake of sinne in generall , he conceived of it truly , and confessed the vilenes of it , and the heart of this good king did rage against the man , saying , it is the sonne of death : but as soone as the prophet had said , thou art the man , though he never saw his sinne kindly before , yet now his heart yeelded , and he began to see himselfe and his sinne in the naturall colours of it . so the apostle iohn saith ; hee that hateth his brother is a man-slayer , and you know no man-slayer hath eternall life abiding in him . then play thou the part of nathan , and say , i am the man ; it is this wretched heart of mine that hath hated the saints of god , and therefore if i be a murtherer , will not my sinne keepe me from the kingdome of heaven as well as another mans ? yes that it will , if pride and stubbornnes be such vile sins in others , then they are so in me , and as there must be a sight of our personall particular sinnes ; so , secondly , the soule must be set downe with the audience of truth , and the conscience of a sinner should be so convicted as to yeeld and give way to that which is knowne , as not seeking any shift or way to oppose that truth which is revealed , his particular apprehension of sin is like the inditement of a sinner before god , and his conviction is that which brings the soule to such a passe , that the heart will not , nay it dares not , nay ( which is more ) it cannot escape from the truth revealed : as when a man is only arested and no more , he may escape , therefore it is not enough particularly to arest the soule , and bring it under command that it cannot shift from the truth revealed : when the lord comes to make rackes in the hearts of such as he meanes to doe good unto , the text saith , he will reprove the world of sinne , that is , he will convince the world of wickednesse , he will set the soule in such a stand , that it shall have nothing to say for it selfe , he cannot shift it off ; for there is in every mans heart naturally such corrupt carnall pleading , that it labors to defeat , and put by the worke of the word , that it may not come home to the heart . as a man in battaile array labours to put by the blow that it may not hit his body , so it is with a corrupt heart when the word comes home to the soule , as it doth sometimes into the heart of a drunkard , or an adulterer , or a murtherer , and the word of god seemes to stabbe the heart , they put by the word of god by carnall shifts , and so breake the power of it that it cannot have its full blow upon the soule , and so the word takes no place to any purpose in them . now this kind of knowledge takes away all shifts , that the soule hath nothing to say for it selfe , and pluckes away all defence , that the edge of the word cannot be blunted , but that it will fall flat on the heart , this is that i would put to your consideration punctually ; when there is that wisedome and knowledge revealed to the soule so powerfully , that it prevailes with the heart , and it gives way thereto , so that all the replies and pleas of the soule be taken away , and the soule falls under the stroke of the word , not quarrelling , but yeelding it selfe , that the word may worke upon it , and withall there is a restlesse amasement put into the heart of the creature , and a kind of dazeling the eye , so that the soule is not content now before it see the worst of his sinne that is revealed , and then it lies under the power of that truth which is made knowne , these two make it plaine ; the minister saith , god hates such and such a sinner ; and the lord hates me too , saith the soule , for i am guilty of that sin . many times when a sinner comes into the congregation , and attends unto the ordinary meanes of salvation , if now the lord be pleased to work mightily , at last the mind is enlightned , and the minister meets with his corruptions , as though he were in his bosome , and he answereth all his cavills , and takes away all his objections ; with that the soule begins to be amased to thinke that god should meet with him in this manner , and saith , if this be so , as it is for ought i know , and if all be true that the minister saith , then the lord be mercifull unto my soule , i am the most miserable sinner that ever was borne . give me leave to open a passage or two this way ; suppose there be an ignorant creature , that knoweth nothing , and he thinkes god will pardon him because he is so , & he need not consider of this or that which the minister calls upon him for : see what god saith to such , in esay . it is a people of no understanding , therefore he that made him will not have mercy on them , and he that formed them will shew them no favour : you thinke to carry all away with ignorance , but the god of heaven will shew you no pitty , and he that made you will not save you ; when a poore soule begins to consider of this , he that made us , wil save us , will he not ? no , he will not ; not one of you , not your wife , nor children , nor thy servant ; this drives the soule into amazement , when the lord works this truth in him , and he frequents the ordinances more diligently , and saies , if it be so , my case is fearefull ; in conclusion he finds every minister saith so , and all writings confirme it , and he seeth it is so indeed ; and it is the will and way of god : then the soule is cast , and saith , i see this is just my estate and condition & therefore woe to me that ever i was borne . this is right conviction , and though his carnall neighbours come to him , and beginne to cheere him up , and say , the lord is more merciful then men are , ministers must say something , &c. if the heart be truly convicted , it returnes this answere , and saith ; i have thought as you doe , but now i see there is no such matter , these are but figtree-leaves , and will not cover my nakednesse ; it is true , christ came to save sinners , and he came to humble sinners too , he came to bind up the heart , and he came to break the heart too . this is a great part of the spirit of bondage spoken of rom. . . wee have not received the spirit of bondage to feare againe . when god hath revealed a mans bondage to him : so that sees he himselfe boūd hād & foot , for ( marke it ) so long as a man keepes in these carnall shifts , he is not in bondage ; but when he is once in bondage and fetterd ; he saith , if ever any had a proud heart , i am he , if ever any were prophane , i am he ; and if ever god hated such wretches , he hateth me . now there is no escape , there is no plea at all , he will not go away & say , there is no such matter , ministers many say what they will. no , no , the soule that is truely conuicted of sinne yeelds it selfe , and saith i have sinned ; oh what shall i do unto thee thou preserver of men ? saith iob , as if hee had said , lord , i have no plea at all to make , nor no argument to alledge , for myselfe , i onely yeeld up the bucklers , i cannot say so bad of my selfe as i am , i have sinned lord , what shall i doe unto thee oh thou preserver of men ? thus it is with a heart truely convicted and throughly informed of the vilenesse of sinne , he doth not withdraw him●elfe and play least in sight , but he saith , this is my condition just ; the lord met with my heart this day ; god resists the proud & prophane in heart , and he resists me too ; i have heard much , and would not be informed , therefore it is just with god to harden my heart for ever ; the lord hath come oftē with many loving perswasions to allure me , & draw me to him : if the devill had had the meanes that i have had , he would have been moved and more bettered by thē then i have beene , and have done more then i have done , i have hated and despised all , and to this day i have not beene brought upon my knees ; shall not christ rule over me , and yet save me ? no it cannot be , except i can bring my necke under the yoke of the lord jesus christ , it is not possible i should be ●aved by him , i excuse not my selfe lord ; nay , i confesse i know more then all the men in the world can speake by me , and i yeed to all this and more ; what shall i say , i have sinned ? o thou preserver of men . the reason why , and how it comes to passe , that god deales thus with poore sinners , is taken from the office which the lord hath placed between the heart & the man , the ground lies thus . there are two things in the soule ; first , you conceive and understand a thing . secondly , you will , and choose it . the first is the inlet of the heart , so that nothing can affect the heart , but so farre as reason conceiveth it , and ushers it home to the soule ; thereupon the heart , as the king hath his councellors which call all matters before them , and consult about businesse , & then they bring them before the king , to have a finall sentence from him , to know what he will have and what he will not have ; so the understanding is like the counsellors , and the will is the queene ; the understanding saith , this or that is good , then the will saith , let me have it ; the understanding saith , these and these duties are required , and the will imbraceth them ; the understanding conceives what sinne is , and the will saith , these and these evills have i done , and they will cost me my life if i repent not : as it was with iob , when his oxen and cattell were taken , it never troubled him , because he never knew it , but when he heard of it by the messengers , he said , naked came i out of my mothers wombe . there must be a messenger before he can be grieved for the evill ; so it is with the soule of a sinfull creature , the devill hath made a prey and a spoile of him ; thou camest into the world in adam , wise , holy , and gratious ; but he hath made thee unholy and ignorant , and thou considerest not this till god by his ministers opens thy eyes , and makes thee see plainely , that the image of sinne and satan is upon thee , and that god is now become thy enemie , and that now thou goest on in the way to destruction , and art become the heire apparant of hell ; and when these evill-tydings come to the understanding , that leaves them upon the heart and will of a man , and so lets it worke effectually upon it as god doth blesse the same ; as paul saith , i know that through ignorance they did it , if they had knowne the lord of life they would never have crucified him . this is the cause why we commit sin , because we see it not , and therefore we sorrow not for it ; as it is with some hot clymates in the world , though there be never so much heat in the sun , yet if there bee no entrance for the heat into the house , it will not scorch nor heat any , so the understanding is like the doore or entrance into the house , and sin is of a fiery & scorching nature , if there be no passage , and if the minde know not , and if the will affect not sin , it will never scorch his conscience ; though a man carry sin enough in his bosome to sinke his soule for ever , yet wee suffer it not to worke upon us , and wee attend not to it , because the brazen wall keepes it off : ( as the proverb is ) that the eye never sees , the heart never rues . because we see not our evills , and discern not our sinnes so clearly as we should , therefore it is impossible we should be touched for them as we ought to be . the first use is for instruction ; from the former truth delivered we may learne that an ignorant heart is a naughty heart , and a miserable wretched heart , whether it be out of ignorance that cannot , or out of wilfulnesse that men will not apprehend their conditions , both are marvelous sinfull and miserable ; i desire to deale plainly in this point , because i know there are many that doe flatter themselves in their conditions , and thinke all is well with them ; i will say nothing of the cause , but i appeale to the hearts of all that heare me this day , & your selves shall be judges in these particulars ; imagine you did see a poore sinner come before you , and lay open his condition and bewaile it with bitternesse , saying , that for his owne part he never did find his heart touched for his sinnes , nor sorrow for his corruptions did ever enter into his soule , but he hath lived senselesse and carelesse ; & for this wounding of spirit he counted it a wonder ; for this humblenes of heart it was ever a ridle unto him : let any one passe sentence upon this man now and tell me seriously what do you thinke of such a person : i heare ( me thinkes ) every man reason thus , ( and every mans heart shakes at it ) & saith , good lord , what a senselesse poore ignorant creature is this ? if no humbling for sinne , no pardoning for sinne , and no share in christ , no salvation ? what , is this a good heart that is not in the way to receive any good ? if a man be never broken for sinne , god will never bind him up , and if never humbled , and burthened for his sinne , god will never ease him of it . therefore woe to that soule that is thus miserable and accursed . i beseech you passe this sentence against your selves , oh brethren , the hearts of men are past this brokennesse of spirit , nay , they are enemies to it , they never had their judgments cleared and convicted of their sinnes , and therefore their hearts were neuer broken , and this brokennesse is so farre from their heart as it never came into the head ; we thinke not of the foule nature of sinne : doest thou thinke this to be a good heart that was never humbled & prepared for christ ? alas , it is so farre from being truly wrought upon , that it was never in any way to pertake of mercy from god ; therefore thy condition is marvellous miserable ; thy misery is as great as thy sinne , if not greater , because when a sinfull creature is wounded and gauled for his sinne , there is some hope he may be cured and helped , but an ignorant soule is not capable of it , he is in hell and seeth it not ; he is under the power of satan and thinkes himselfe at liberty , nay for the present , he is uncapable of any good from the meanes appointed to that end . it is with an ignorant soule as it befell the drunkard that was asleepe on the toppe of the mast who feares no harme , because he sees it not . so it is with a sinfull heart , he is resolved to goe on still in his sinne , because he seeth not the danger ; take a man that hath his heart stabbed with a stilletto and the wound is so narrow that it cannot be searched , there is no meanes to come to it ; just so it is with a blind ignorant heart , there is much meanes whereby good might be done to it , but an ignorant heart barres all out , so that nothing can doe good to the soule . all counsels , admonitions , reproofes cannot prevaile , all mercies allure not , because they find no sweetnesse in them ; a minister is as able to teach the stoole whereon he sits as to doe them good . me thinks it is with a world of men that live in the bosome of the church , as it is with such as have suffered shipwracke , they are cast upon the waves , and their friends are standing upon the shoare , and see them , and mourne for them , there they see one sinking , and another floating upon the waves even labouring for his life ; and they sigh and mourne , but cannot helpe him ; just so it is with ignorant people that are swallowed up with the floods of iniquitie , here is one man going , and there another in the broad way to destruction , & we pitty them , and pray for them , that god would open their eyes , and give them the sight of their sinnes : but alas , they are not able to conceive of any thing . we cannot come at them , & thus they sinke in their sinnes . our saviour looking over jerusalem said , oh that thou hadst knowne at least in this thy day the things that belong unto thy peace , but now they are hidden from thine eyes . as if he had said , oh now they are sinking , they will not be reformed nor reclaimed , now they are going the way of all flesh , and to hell too , the way of peace is hidden from their eyes , they refuse the meanes that may doe them good ; i might here condemne the papists that say ignorance is the mother of devotion , whereas it is the breeder of all wickednesse , and the broad way to hell and everlasting destruction . the use is this ; as you desire the comfort of your soules , and to be prepared for mercy and to pertake of that rich grace that is in christ ; as you desire to have the rich promises of the gospell put over to you , as ever you would have the lord jesus christ a guest to your soules , you are to be entreated to give your soules no content til you have your eyes so opēed to see your sins that you may be convicted of them . now it may be some will say , it is good that you say , but what meanes must we use to come to this sight of sinne ? answ. i answere to such poore soules , give me leave to doe three things : first i will shew some meanes how we may come to see sinne convictingly ; secondly , i will take away all the lets that may hinder a man from it ; thirdly , i will use some motives to stirre us up to use the meanes , and set upon the service , though it be somewhat harsh and tedious to our corruptions . the meanes are three . first , we must goe to god for knowledge ; the lord knowes our hearts , therefore we must goe to him , that he would make us able to know them too ; the church of laodicea thought none like her selfe , as it is the fashion of many in this age so to doe ; and therefore the lord said , thou thoughtst thy selfe rich and full , and that thou didst want nothing ; it is an argument of a proud sinfull heart that he is alwaies wel conceited of himselfe and of his owne wit , grace , and sufficiency , but marke what the lord saith to this church , i counsell thee , to buy of me eye-salve : she thought all her compters to be good gold , & all her appearances to be good religion , but the lord bids her buy of him eye-salve ; as if he had said , you see not your sinnes , and therefore goe to god , and beseech him that dwels in endles light , to let in some light into your soules . when the poore blind man bartimeus sate begging by the way , saying , o thou son of david have mercy upon me , and pressed earnestly on our saviour , in so much that when his disciples rebuked him , he cryed so much the more , o thou sonne of david have mercy on me , and when christ said , what wouldst thou have me to do for thee , he answered , lord , that i may receive my sight . if he did so earnestly seeke for his bodily eyes , much more should we for the eyes of our soules , that we may see our sinnes ; a blind mind brings a wicked heart with it , and laies a man open to all sinnes ; and therefore we ought to be more pinched for the want of this sight , object . then of our bodily eyes : and if the question be asked , what wouldst thou have honour , riches , or the like ? answ. answere , o lord the sight of my sinnes ; i know sin is a vile loathsome thing , o that i could see sinne convictingly and clearely . secondly , labour to acquaint your selves throughly with god and with his law , and to see the compasse and breadth of it ; the words of the commandements are few , but there are many sins forbidden in them , and many duties required ; therefore labour to see thy sinnes convicted , and thy many duties neglected . the apostle paul thought himselfe once alive without the law , and who but he in the world ? he was able to carry all before him , he thought his peny good silver , but when the law came ( saith the text ) then sinne revived ; when god had opened my eyes to see my sinne and the corruptions of my heart , then i saw my selfe a dead man , yet paul was a pharisie , and brought up at the feet of gamaliel , and one that did keepe the law of god in a strict maner . whence we learn , that a man may be an ignorāt man , be his parts never so great for humane learning ; and the ●ame apostle saith , i had not knowne lust , except the law of god had said , thou shalt not lust , by which is meant the tenth commandement , which forbids the secret distemper of the heart , though there is no delight and consent to it ; who but paul ? and yet he knew it not , and therefore no wonder though many otherwise well learned are ignorant in gods law , therefore looke your selves in this glasse of the word ; all you that say how ever you are not able to talke so freely as others , yet you have as good a heart to god as the best , i tell you if you could but see the filthinesse of your hearts , you would be out of love with your selves for ever . an ignorant heart cannot but be a naughty heart . thirdly , binde your hearts to the peace and good behaviour , and be willingly content to take every truth that is revealed , without quarrelling ; and i would have a man to bind his heart , hand , and foote , that they may not dare to have any brabling against the revealed will of god ; that so what ever truth is delivered , though never so crosse and contrary to our corrupt nature , the soule may be willing to be under the blow of it , and let the strength of the word come full upon the heart ; and this will make us feelingly to understand our conditions : as in iob , when god had taken downe his proud heart , see how he submits himselfe , behold , i am vile , what shall i say ? i will lay my hand upō my mouth , i have sinned ; but i will go n● further ; as thogh he had reasoned thus with himselfe , i have ( i confesse ) pleaded too much for my selfe , i have made more shift for my selfe thē was needfull , i have gainsaid thy word , but now no more . now if any man seeme to quarrell & take up armes against the truth of god , let that man know he was never truly hūbled for his sins : it is a sinfull rebellious spirit that carries it selfe thus against god & his word ; the shifts whereby the soule labours to beate backe the power of the word may be reduced to these three heads . first , the soule hath a slight apprehension of sin , and thinketh that it is not so hainous , and so dangerous , as those hot spirited ministers beare men in hand ; this is usually the common conceit of all men naturally , and even of us all , more or lesse , to make a slight account of sinne , and that for these foure respects . first , in respect of the commonnesse of it ; because that every man is guilty of it , we slight it ; what saith one ; good now , what then , are not all sinners , as well as we ? though we have many faylings , yet we have many fellowes . if we were drunkards , or whoremongers , then it were somewhat ? thou sayest true indeed , thou hast many fellowes in thy sinnes , and thou shalt have share with many fellowes in the punishment to come ; there is roome enough in hell for thee and all thy fellowes , hell hath opened her mouth wide ; nay the more companions thou hast had in thy sinnes , the more shall be thy plagues . quest. o ( saith one ) all the world lies in sinne , and we doe no more then the world doth . answ. but if the world lies in sin , christ never prayed for the world , and he will never save the world ? what a senselesse thing is this to be such a 〈◊〉 as god hates ? is this all thy pleasure that thou art a hater of god ? what ods is it for a man to be stabbed with a penknife or with a speare ; or for a man to be murdered in the streets or in his bed ? so , though thy sinnes be not hydious blasphemies and the like , yet if they be petty oathes , they are enough to sinke thy soule ; it is not your great swearer , but no swearer shall come into the kingdome of heaven . the text saith not , no great liers shall enter into heaven , but no liers shall enter into heaven ; what differēce is there between a man that goes to hell for open rebellion ; and a man that goes to hell for civill profession ; and what difference is there betweene an open adulterer and a secret adulterer ? quest. but some will say are not all sinfull by nature , and are not some saved , and why not i as well as others ? answ. for answer , i say , no man is saved by nature , but if any be saved , the lord opens his eyes , and breakes his heart , and so it must be with thee too , if ever thou thinkest to receive any mercy from god. secondly , there is also a naturalnesse in a sinfull course , and they say , it is my nature and infirmity , and i am of a cholericke disposition , i shall sometimes sweare , when i am angry ; and i cannot but be drunke sometimes , when i light into good company . quest. what , would you have of us saints on earth ? answ. i , either saints or devills , never sanctified , never saved ; never p●rged , never glorified , as the apostle saint iohn saith , he that hath this hope purgeth himselfe , as he is pure , he striveth with his whole endeauour to be pure , and alwayes he hath a respect to all gods commandemēts ; and as the author to the hebrewes saith , pursue faith and holinesse , without which no man can be saved . if thou dost say , if it were an honour to pray in my family , & if gentlemen and knights did it , i would doe it . i tell thee if holines doth seeme to fly away by disgrace & persecution , thē you must pursue it ; nay , dost thou say it is thy nature to sinne ? then i say the greater is thy wickednesse , if it be thy nature so to doe : we hate not a man because he drinkes poyson , but we hate a ●oad because it is of a poysonus nature , therfore rather mourne the more for thy sinnes , because it is thy cursed nature so to doe , and say , lord , did only temptations , or the world , allure me to this , there were some hope that thou wouldest have mercy upon me , but o lord i have a cursed nature , and though there were no devills , nor world , no temptations outwardly , yet this cursed nature of mine would sinne against thee . they that have received christ , have a new nature : and therefore if i have a carnall corrupt nature , then my condition is most fearefull ; and say , did temptations & the world allure me , then there were some hope of mercy , but it is my nature to sinne , and therefore my estate and condition is most miserable & wretched ; oh wretched man that i am , who shall deliver me from this body of death ? thirdly , many say , words are but winde , and all this winde shakes no corne , and so when we presse men to the inward worke of the soule , not onely to keepe men from the halter , but to tell them , they must pull downe their proud hearts , and be humbled for their sinnes , and the like , then they reply , thoughts flie away suddenly , and thoughts are free . to which i answer , these words are such winde as will blow downe thy soule into the bottomlesse pit of hell . it is not i that say so , but our saviour himselfe , by thy words thou shalt be justisfied ; and by thy words thou shalt be condemned : though you make nothing of your swearing , and idle thoughts , and revilings of gods people ; yet the god of heaven will require them at your hands , and you shall either receive acquittance from christ of them , or else vengeance for ever for them : for the lord commeth with thousands of his saints in flaming fire to punish not onely murtherers and adulterers and the like , but all ungodly ones ; the lord will call thee to an accompt for all thy abominations , nay , for all thy speeches against the people of god , upon thy ale-bench when thou diddest tosse thē too and fro , and the lord will set thy sinnes in order before thee ; nay , he will call thee to an accompt for them , for all thy thoughts , though they are sudden and quickely passed over , as the prophet ieremiah saith , o ierusalem , wash thy heart from wickednesse , how long shall thy vaine thoughts remaine in thee ? whatsoever men thinke of thoughts , yet they are the very life and sinewes of sinne , and they are brought forth by meditation of a mans corruptions in this kinde . a man may sinne more in thought then in any other kinde whatsoever ; both in regard of the vilenesse of sin , and his unavoydablenesse thereof . a theefe cannot robbe all the towne , but a covetous man may wish all in the towne were hanged , that he might have their goods ; and so an adulterer cannot commit sinne with every woman in the towne , but he may lust after both the godly and prophane , and he may commit adultery both with the chast and unchast too in his thoughts ; a man may sinne infinitly in this kinde , and never have done : for no company nor place can hinder an adulterer from sinning and lusting , nor the malicious man from envying in his heart , nor the covetous man from desiring the goods of other men . though thou darest not cut the throat of a minister , yet thou canst malice all the ministers in the countrey . fourthly , the soule hath a strange inward resolution of ●leaving to sinne , whatsoever can be said or done to the contrary . and this inward resolution of the soule hath a delight in corruptions , though he die , and be damned for the same ; this plucketh the heart from the word , and layeth so many mists upon the understanding , that it cannot see the truth ; when the soule hath nothing to say for it selfe , it falls to open and profest reviling of jesus christ , and defying of him ; and hence it is , that after many good arguments the soule stands as it were at a set ; and saith , i will not beleeve it , though there were five thousand ministers to perswade me to it ; and why doth he so ? hath he any argument to alledge ? no , not a word , but he that is proud will be proud , and he that is a swearer will sweare , and will not make conscience of any thing ; this comes from a proud and a sturdy heart . when ieremiah would have convinced the people of their sinnes and of the punishments threatned to them , they said , thou speakest falsly , there is no such matter : so it is with many a carnall heart now a dayes ; if the minister of god will not please their phantasies , then all the businesse is , they knew all this before : when as indeed they knew nothing at all . therefore saith god , take heed there be not in any of you a root of bitternesse ; if the soule heareth the law and blesseth himselfe in his wickednesse , and saith , i shall have peace though i walke after the imaginations of my owne heart ; the lord will not spare that man : but the ielousie of the lord shall smoake against him ; this roote of bitternesse is nothing else but sin , and a resolution to continue in it ; for the lord jesus sake consider this ; there are too many of these in the congregation ; wilt thou not beleeve gods word , i tell thee thou deniest almost that there is a god , and thou renouncest the lord jesus christ and salvation by him ; thou saiest in effect , there is no god , and that there is not any meanes of grace revealed ; what devillish blasphemy is this ? let me speake to the terror of all such hearts , hell never entertained any such thoughts , the devils in hel for ought i know , have not any such profest resolutions , the devils beleeve and tremble ; the devills beleeve that the scriptures are the word of god , and they know there is infinit mercy in god ; but they shall never tast of it , and they know , all the plagues threatned shall come upon them , and they snake and tremble at the remembrance of it . what , do the devills consent to the word of god , & conceive of it , and know that it is the truth of god and shall be made good upon them ? then good lord of what a strange temper art thou , that wilt not beleeve it , & that wilt not consent that it is true ? the devill is not worse then thou art in this case ; i must confesse that the consideration of these passages sometime makes the soule of a poore minister shake within him , and were it in my power as it is not , the first worke that i would doe , should be to humble and breake the hearts of all such vile wretches , but all that i can or will doe , is this , that which the holy man moses spake and he spake it with a marvellous caution ; you that never came to the height of this horrible contempt , take heed that there be not any man among you , that saith , it shall goe well with me whatsoever the minister saith . it is as much as your soules are worth , and to such as are guilty of this sinne i wil give the same counsell that peter gave to simon magus , who had a base esteeme of the gifts of the spirit , o ( saith peter ) pray , that if it be possible , the thoughts of thy heart may be forgiven thee . it is a fearefull thing , it is a marvellous opposing of grace ; and for you , whose eyes god hath opened , goe home & consider of the miserable estate of all such as lie in this sinne ; goe to prayer , and send up requests in the behalfe of all such poore creatures ; and say , is it so lord , that there are many such who have the name of christians , that will not be reformed nor humbled ? good lord ! that many , that have the name of christians , will not come in ; thy word will not prevaile nor take place in their hearts ? good lord breake their hearts in pieces , breake in upon them , and let thy word overcome them in mercy and compassion ; and bring them to the true knowledge of sinne here , and happinesse hereafter . and thus much of the first cavill . secondly , the soule saith , i confesse i see more now then ever i conceived of before ; i did not conceive that sinne was so haynous and so dangerous as it is : now i see it is marvellous great and dangerous ; yet this is my hope , that whatsoever falls , it will not light upon me ; and therefore what need i care , i hope to prevent it , and then all will be well . when the word comes faire & full upon the conscience of a man and would pierce his heart , and meets him in every place as the angell did balaam , he will have some fetch or other to put by the word , and he saies ; i hope for all this , the danger shall not fall upon me . now the way that the soule useth to put by the word , and to prevent the danger threatned , appeares in these three particulars . the first is this , how ever sinne is never so vile in it selfe , and he is guilty thereof ; yet he thinks the god of heauen doth not attend to his sinnes , or else he is not so just or righteous that he will punish him for them . indeed , if he were some notorious wretch , as a murtherer , or an adulterer or a theef , or such like , then he had cause to feare , but god will not bring him to an account for every smal sin , that this is the sleight of the soule , i will shew you ; and then shew you how to avoid it . it is ordinary with every carnall heart more or lesse , to reason as eliphaz with iob ; how doth god know ? can he judge through the darke ? thicke cloudes are a covering to him that he seeth not , he walketh in the circuits of heaven . it is the guise of wicked men to say so ; nay , it is that which the hearts of gods people are driven to a stand withall , when they consider the passages of wicked men , now god seeth them and doth not punish them , they say , how doth god know ? and , is there knowledge in the almighty ? when the prophet saw the way of the wicked to prosper , their eyes to start out with fatnesse , he saith , doth god see this , and not punish it ? as if he had said , did god care for all that is done here below , could he brooke such strange oppositions of his word and his gospell and his members ? i doubt not , but that there is many an adulterous heart , that thinkes a darke night shall cover all his abominations ; and the malicious man that contrives evill against gods children he thinkes that god considers not his course ; or else that god will not trouble himself to execute judgement upon him for all his sinnes . as the prophet saith , the lord will not doe good nor evill ; he is marvelous quiet , he will not trouble himselfe neither for the good that doth befall , nor for the evill that is deserved by us ; nay , this is the bane of our ministery , when people heare of many judgements denounced against sinne and sinners . ( i tell you what they thinke of all this ) they thinke they are words of course . if the adulterer or drunkard did consider that no such person should inherit the kingdome of heaven , durst they goe on ? surely no. but they thinke they are but the words of some hot spirited minister , to awe , and scare men and keepe them in compasse , and they will not be perswaded , but god is more mercifull then so , that he should punish for every small sinne , they thinke this is more then reasonable ; let him make speede ( saith the wicked ) that we may see it , and let the counsell of the most high draw nigh , that we may know it . as if they had said , you ministers tell us much of gods wrath against ierusalem , let us see those enemies , and let the word of the lord come to passe now , all these words are but winde , &c. these are the carnall cavills of gracelesse persons . to which i answer ; it is desperate ignorance and marvelous atheisme of heart , whereby the devill labours to keepe men in sin ; the lord knowes thy thoughts long before , if thou wouldest hide thy selfe from the lord in the darke , the day and the night are all one with him ; nay , the lord will search ierusalem with candles , the word in the originall signifies to tracke her , nay , he will not leave searching till he finde thee out ; for the wayes of man are before the lord , and he ponders all his doings , and if our hearts condemne us , god knoweth all things , and is greater then our hearts . doth thy conscience checke thee for vaine thoughts , and cursed devices ? then god knoweth much more by thee then thou knowest by thy selfe . god did see achan stealing the wedge of gold , and david in his adultery ; and he seeth all the malice of thy heart against his saints ; and all thy uprising of heart against gods word ; nay , the lord seeth all the prankes of the adulterer in the darkest night ; and god is just to bring all things to judgement ; and thee also to an accompt for them ; in vaine it is for wicked men to digge deepe , to hide their counsell from the lord : these things hast thou done ( said god ) and i kept silence , and therefore thoughtest i was altogether such a one as thy selfe , but i will reprove thee , and set all thy sinnes in order before thee . you must not thinke god is so gentle , no , he will set all your sinnes in order before you , if not here for your humiliation , yet hereafter for your everlasting confusion ; the drunkard shall then see all his pot companions , and the adulterer his mates , and the unjust person all his trickes , nay , god wil not bate thee one thought of thy heart ; be where you will , god will finde you out with his judgements , and say , lo , here is thy pride , & here is thy murther , & here are all thy abominations , this is the wretch that could carry fire in the one hand and water in the other ; these are thy sinnes , and this shall be thy punishment . secondly , if god be so mighty ( say they ) that he knowes all , object . and will call us to an accompt for all ; then it is but sorrowing so much the more ; and that we will doe afterwards , and this will make all well enough ; it is but repenting . answ. to this i answer , doe you make a but at it ; be not deceived god is not , nay , cannot be mocked , and therefore delude not your owne soules , every repentance will not serve the turne ; thou mayest have remorse of heart , and repent , and cry to god for thy sinnes , and this tormenting of thy heart will be but a forerunner of thy everlasting damnation hereafter : the lord may deale with thee as moses said of the people of israel , you returned and wept before the lord , but he would not hearken to your voice . so the time may come that all weeping and wailing will not serve the turne . you see iudas wept and brought backe the thirty pieces of silver , he had marvelous horrour of conscience , he tooke shame to himselfe , and made restitution ; and yet a damned creature for ever . thou that thinkest it such an ●as●e matter , aske thy owne heart this question : canst thou bee content to lay open all thy cursed sinfull courses , and all the wrong that thou hast done ; consider what a hard matter it is to bring thy heart to it ; to confesse all thy close adulteries ; and when thou hast done all this , thou mayest be as farre from salvation as iudas was , who went and hanged himselfe ; therefore it is not every sorrow will serve the turne , and bring comfort to thy soule ; but it must be repentance of the right stampe ; and againe , dost thou thinke thou hast repentance at command , this is that which cuts the throat of mens soules , and deprives them of all the benefit of the meanes of grace ; thou art not sure though thou shalt live , thou hast power of thy selfe to repent savingly ; and shall any man be so senselesse , as to hang his happinesse on that which cannot help him ? if thou didst consider thy owne weakenesse , thou wouldest not say that repentance is in thine owne power . remember what the apostle saith , proving if peradventure at any time god would give repentance , that they may acknowledge the truth , and come to amendment of life out of the snares of the devill . it is onely but peradventure , it is a rare worke , and few have it . thirdly , some will say , god may give me repentance , quest. christ came into the world to save sinners , and why may he not save me ? answ. i answere , is that all ? is it come to this ? and who knows but that god may damne thee too ? if that be all , why may you not say more truly ; what know i , but that god may give me up to a hard heart , and a blinde minde for ever , and i may for ever be cast out of the presence of god ? is it but , it may be all this while ? and therefore for a full answere , consider these two things to shake off this carnal security , wherby men resolve to pin their salvation gods mercy , though they purpose to oppose his mercy . first , know this , that there is a time whē god will not shew mercy ? behold ; saith god , i gave her a time of repentance , but she repented not , therefore i will cast her upon the bed of sicknes : and as our saviour saith to ierusalem , oh that thou hadst knowne in this thy day , the things belonging to thy peace ; but now they are hid from thy eyes . god had sealed up h●s mercy , and the day of salvation was past , and when the day is over , though noah , daniel , and iob , should pray for a people they should save neither sonne nor daughter ; and if thy father did pray for thee that art a childe ; if mercy be past , the lord will not spare that man saith the text ; as if the lord had said , i have abundance of mercy but thou shalt never tast of it , nay , for ought i know , the lord may set a seale of condemnation upon thee , and so give thee over to all evill , to all sinne , to all curses ; and blot out thy name from under heaven ; are you yet perswaded that this is gods word ? if you were but perswaded of the sorrow some have had , it would make you looke about you ; the wise man saith , that wisedome professeth to poure out abundance of mercy , saying , oh you simple ones , how long will you contemne and despise puritie and holinesse ? now marke , when a people hath had this mercy , and wisedome offered to them , and yet they will despise it ; then shall the cry , and call , but i will not answere , ( saith god ) they shal seeke me early , but shall not finde me . the period of gods patience is come to an end , and there is no expectation of mercy ; call , and call , you may , but god will not heare you ; you whose consciences flie in your faces , & tel you , that you have despised mercy , & you would none of gods counsells , & you hate the knowledge of his wayes , do you think to get it now by crying , when the date of mercy is out ? no , no , you would have none of gods mercy before , and now he will none of you ; doe you think it fit , that grace , and mercy , and the spirit , should still stand and waite upon you , and strive , and alwayes be despised ? is it not marvellous just that that word which you have despised , should never worke more ; and that mercy , you have refused should never be offered to you any more ? it is just , and you shall finde it so in the end , and take heed the termes of mercy be not out . lastly , if we cannot avoyde it , then we are resolved to beare it as we may ; if we be damned , we shall undergoe it as we are able . this is that we poore ministers finde too often by woefull experience , that when we have taken away all cavills from wicked men ; and then if we could weepe over them , and mourne for them , and beseech them to consider of it aright ; marke what they say , good sir , spare your paines , we are sinners , and if we be damned , then every tub must stand upon his owne bottom ; we will beare it as well as we can : what , is the winde in that doore ? is that all you can say ? o woe to thee that ever thou wert bone ! o poo●e creature ! if i should cease speaking , & all of us joyne together in weeping and lamenting thy condition , it were the best course ; it is impossible thou shouldest ever beare gods wrath with any comfort . and let these three considerations be remembred & retained , which wil make any man come to a stand , even the vilest wretches who will blaspheme and sweare , and if they be damned ( they say ) they have borne something , and they will also beare this as well as they can . first , judge the lyon by the pawe , judge the torments of hell by some little beginnings of it ; and the dregges of gods vengeance , by some little sipps of it ; and judge how unable thou art to beare the whole by thy inabilitie to beare a little of it in this life . in the terrour of conscience ( as the wiseman saith ) a wounded spirit who can beare ? when god layes the flashes of hell fire upon thy soule , thou canst not indure it ; what soever a man can inflict upon a poore wretch may be borne , but when the almighty comes in battaile array against a poore soule , how can he undergoe it ? witnesse the saints that have felt it , as also wittnesse the wicked themselves that have had some beginnings of hell in their consciences . when the lord hath let in a little horror of heart into the soule of a poore sinfull creature , how is he trāsported with an insupportable burthen ? when it is day , he wisheth it were night , and when it is night , he wisheth it were day . all the friends in the world cannot comfort him , nay many have sought to hang themselves , to doe any thing rather then to suffer a little vengeance of the almighty : and one man is roaring and yelling , as if he were now in hell already , and admits of no comfort ▪ if the droppes be so heavy , what will the whole sea of gods vengeance be ? if he cannot beare the one , how can he beare the other ? secondly , consider thine owne strength , and compare it with all the strength of the creatures , and so if all the creatures be not able to beare the wrath of the almighty , ( as iob saith , is my strength the strength of stones , or is my flesh as brasse that must beare thy wrath ? as if he had said , it must be a stone , or brasse , that must beare thy wrath . though thou wert as strong as brasse or stones , thou couldst not beare it , when the mountaines tremble at the wrath of the lord ) shall a poore worme or bubble , and a shadow endure it ? conceive thus much , if all the diseases in the world did sease on one man , and if all the torments that all the tyrants in the world could devise , were cast upon him ; and if all the creatures in heaven and earth did conspire the destruction of this man ; and if all the devils in hell did labour to inflict punishments upon him ; you would thinke this man to be in a miserable condition . and yet all this is but a beame of gods indigna●tion . if the beames of gods wrath be not hot , what is the full sunne of his wrath , when it shall sease upon the soule of a sinfull creature in full measure ? the third consideration is this . nay , yet if thou thinkest to lift up thy self above al creatures and to beare more then they all ; then set before thine eyes the sufferings of the lord jesus christ , he that creats the heavens and upholds the whole frame thereof , when the wrath of god came upon him , onely as a surety ; he cries out with his eyes full of teares , and his heart full of sorrow , and the heavens full of lamentations , my god , my god , why hast thou forsaken me ? oh thou poore creature , if thou hast the heart of a man , gird up the loines of thy mind , and see what thou canst doe ? doest thou thinke to beare that which the lord jesus christ could not beare with so much sorrow ? yet he did indure it without any sinne or weaknesse ; he had three sippes of the cuppe , and every one of them did sinke his soule ; and art thou , a poore sinfull wretch , able to beare the wrath of god for ever ? now ( beloved ) seeing all objections are answered , and the things made plaine , labour to do that which you may have comfort in ; submit your selves to the good word of the lord , and not only be willing and co●tent to be thus enlightned , but labour for it , that thou maiest prevent the judgements deserved by the same . now that i may the better prevaile with you , consider these three motives , first , it is the only old way to heaven , for god never revealed any other but this way in the old law : the only way for the leaper to be cleansed was to come out into the congregation and to cry , i am uncleane , i am uncleane . this leaper was every sinner ; this meanes of curing was the sight of his sinne ; and as he did , so must every sinner confesse his sin , take shame to himselfe , and say , it is my proud heart , and this my loose life , &c. this true sight of sinne is the only doore to life and salvation , who would not goe that way which is the right & the ready way , if ever you receive mercy at the hands of the lord , it must be by this way , or not at all . i pray you take heed , and doe not find a shorter cut to heaven ; the further you goe the contrary way , the further you must returne back againe ; this hath cozened many a man more then he doth imagine . as a traveller when he is loath to goe through some filthy lane , he will breake through the fence and goe through the meadow , that he may save the foule way , at last when he hath gone up and downe and cannot get out againe , he is forced with much losse of time to goe backe againe , and goe through the lane . so it is with many sinfull wretches in the world , and this hath cost them deare . they will not goe this way , by sorrow for sinne to see the filthinesse thereof , and their cursed abominations , but they will have a new way to receive mercy & comfort from god , yet at last they are driven to a stand , and then they will heare the minister of god , and when he saith , christ came to seek and to save that which was lost , that is , those poore sinners that saw themselves lost ; and consider the plagues of their heart ; and when christ workes savingly , he opens the eye and awakens the conscience , and a man must confesse before he can find mercy , then the soule saith , i never saw this worke upon my soule , i was never lost . no ? where broke you over then ? you would needs to heaven a new way ; you are like the thorny ground that would receive the word with joy ; nay , i le assure you , you must come backe againe , and see all those abominations which have been committed in secret by you and discover them , or else there is no meanes to come unto life ; let us search & try our waies ( saith the church . ) you must not thinke that christ will pardon all , and you doe nothing , no , first see your sinnes , and then you shall receive mercy & pardon for them . secondly , the worke by this meanes will bee much more easie then at another time . if thou once get thy conscience convicted and thine eyes opened , the worke will goe on clearely and easi●y ; many of gods people will strike in with you , and many good christians will pitty you , and pray for you , and you shall have many helps this way , and therefore is it not better now to have your conscience awakened when you may have helpe , then afterward when there is no remedy ? when any of gods people fast or pray , they will remember you ; what saith one ? doe you know such a man ? yes very well : what is he ? oh he was the most shamelesse drunkard that ever the sun did see , or the earth beare . was he so ? oh but now god hath opened his eyes , and awakened his conscience , he was never so frolike before , but now he is as much wounded , now his heart is broken , & his conscience flies in his face ; it were good to remember him , though he hath beene a wretch and a profest opposer of gods people , yet let us remember him ; yes that i will , i know his burthen is great , i have found it ; and i hope so long as i have a knee to kneele and a tongue to speake i shal remember him . and then they pray for him and say , good lord , who can beare a wounded soule ? good lord thou hast humbled him and made him see himselfe vile and miserable , let him see thy mercy in christ. what a comfort is this to have a whole countrey pray for him in this maner . object . but some will object and say , this is something dangerous and drives men sometimes to a desperate stand , and therefore is it not farre better to be as we are , and not to awake this severe lion ; a man cannot conjure downe his conscience when it is up once . answ. to this i answere , you must see your sinnes that is the truth of it , doe not thinke to put it off ; the lyon will roare ; and that conscience will be awakened one day ; it is better to be awakened now , then to have your eyes opened in hell when there is no remedy . thirdly , set upon this worke , the issue will be very successefull : oh what a comfort will it be to a poore soule in the time of death , when he shall come to render up his soule into the hands of god , that all his sinnes are wiped out : and then to heare those glad tidings from heaven ; be of good comfort poore soule , thou hast seen thy sinnes , therefore i will not see them ; thou hast remembred them and mourned for them , therefore i will never plague thee for them . who would not see his sinnes that christ may cover them in that day of accompts ? there was never s●nner broken hearted but god did bind him up : and there was never any truly wounded for sinne but god did ever heale and comfort him ; and therefore labour to looke your face in the glasse of gods law , and so see your owne spots ; i confesse this is tedious to your sinnes , & the plagues due to them ; but looke thou on them that , god may not ; if an adversary offer meanes of agreement , we use to say , suffer it not to come to the publike triall , for the case is naught ; i say it will be so with every wicked mans case , the lord hath a controversie with every wicked man , and it must be tryed in the publike day of judgment , or else you must make a private agreement betweene god and your owne soules ; if there be any drunkard , or adulterer , or unjust person , that is guiltie of any sinne , you had better take up the matter in private : doe not feare to looke upon your sins , but bring thē all out before the lord , and see the ugly face of them , and intreate the lord to seale up unto you the pardon of them , that you may never be called to an accompt for them ; i tell you , it is the most comfortable course in the world . the last use for instruction to all my fellow brethren : let me speake a word to them and to my selfe too ; let us all take that course in dealing with the people , and gods ordinances , which god himselfe takes up ; as the steward disposeth of every thing at his masters will , and the apothecary orders drugges as the physitian appoints , so let it be with us to , we are but stewards and apothecaries ; let us take that course , and use those meanes that god hath appointed for his peoples good ; god saith , you must see your sinnes , and be humbled for them : and therefore let us labour to make men see them , ( as the apostle saith , i hope we were made manifest to your consciences ; did not your consciences say so , that you could not gaine-say it ? ) we must take up that course the scripture hath revealed , and which the faithfull servants of god have ever used , and which god hath ever blessed : nay , it is our wisdome so to doe . mathew the seventh and the last , christ taught the people with authority , not as the scribes : there is a kind of commanding power which the word ought to have upon mens consciences , if a man be a sinner it will reprove him , and command reproofes to sease upon him , and if he be in distresse of conscience , it will command comfort to take place in his heart . give me leave to speake my thoughts , and it is my judgement too : what doth it profit a man to scrape up a little greek and latine together , and to leave the sense of the scripture undiscovered , and the conscience no whit touched , nor the heart stirred ? he that knowes any thing this way , though he were but an ordinary schoole-boy , that had but any skill in the tongues , if he could not doe it , he should be scourged by my consen● . but let it be in case of conscience a poore soule comes to anguish of spirit , the onely way to ●et this man on foote againe , is to answer all his objections and questions ; and resolve all his doubts , and to make the way good and the case cleare ; alas this course is not knowne amongst us : and in the way of examination , if a man come to examine a sinner , he takes away all his cavils , and all his carnall shifts , that he hath to hinder the word , and forces the soule to say , it is gods word , though he will not entertaine it . let a man try this course and he shall finde a marvellous difficulty , this is the reason why our ministery thrives not , and the hearts of men are not wrought upon ; because we labour not the right way , to shew men their sinnes , and to convince their conscience , that they may not flinch out from the ordinances of god ; nay , i take it to be the speciall cause why after all the pretious promises that god makes knowne , no man receives good by them ; we offer salves to them that know not whether they have any sores or no ; and we offer physicke to those that we know not whether they have any disease or no , we speake of grace & christ , but people thinke they have no need of thē ; suffer me to speake my mind herein freely . that ministery which doth not ordinarily humble the soule & breake the heart , doth not convert and draw to christ , but that ministery that doth not inlighten the mind and convince the soule of sinne , that never humbles ordinarily , and therefore never doth draw home to christ , now we come to shew the causes why , and the meanes how sinners come to see their sinnes . the apostle speakes it to their faces , you are they that have committed this sinne , you have crucified the lord of life , this is your sinne . the doctrine from hence is this : a speciall application of particular sinnes is a chiefe meanes to bring people to a sight of their sinnes and to a true sorrow for them . the apostle doth not generally propound their sins , but he comes home to their hearts , and it is not onely done in this place ; but it hath beene the practice of all gods faithfull ministers heretofore , as iohn baptist , he goes not cunningly to worke , secretly to intimate some truths ; but he deales roundly with them , and saith , o generation of vipers ; who fore . warned you to flie from the wrath to come ? and he shewes them their sinnes in particular . and when the publicans came to be baptised , he saith , receive no more then is appointed for you , and he saith to the souldiers , doe violence to no man , and be content with your wages ; he was the minister of humiliation and preparation : and therefore he deales thus plainely with them . when ahab had slaine naboth , the prophet elias came to him and sayes , in the place where dogs lickt the blood of naboth shall dogges licke thy blood : ahab said , hast thou found me out ô my emenie ? and he said , i have found thee out , because thou hast sould thy selfe to worke wickednesse in the sight of the lord ; and the text saith , when he heard this , he put on sacke-cloth and went softly : this was the power of a particular reproofe , though he were a miserable wicked man. thus did paul deale with peter , whē he halted before the jewes , he did plainly reprove him to his face , and that not secretly , but because he had sinned openly , therefore he reproves him openly ; so also our saviour christ shakes up the scribes and pharisees . and this is the rule in generall , as the apostle saith , reprove thē sharply , that they may be sound in the faith . oh! but some will say . if i doe thus plainly deale with them , i shall discourage them altogether . answ. nay , it will make them sound christians indeed ; see what the lord saith , plead with your mother : the word in the originall is , call her into the court , call her by her name , and say , that shee is not my wife , and i am not her husband . and the lord saith by ezechiel , son of man , cause ierusalem to know her abominations : he doth not say , cause the country to know her abominations , or the country to know the sins of the court , but make jerusalem know her owne abominations . the reasons are these : first , because the word thus applyed hits sooner then otherwise it would . a master commands a servant to do such a thing , & because he names him not ; one thinkes it is not he , and another it is not he , only because he is not named : so when a minister saith , in many things we sinne all , he hits no man , and so none are affected with it ; but now particular application brings every mans part and portion , and not only sets the dish afore him , but cuts him meat , and carves for him , and we doe in this cause as the nurse doth with the child ; she not onely sets the meat before it , but she minceth it , and puts it into the childs mouth : the steward doth no● onely say , there is meat enough in the market , but he buyes it , and brings it home , and sees it prepared , and gives direction what is for every one . the words of a faithfull minister are like arrowes , which if they be shot a cocke height they fall down againe and do nothing : but when a man levels at a marke , then , if ever , he wil hit it . so , many ministers can tell a grave faire tale , and speake of sinnes in generall , and these common reproofes , these intimations of sinne , are like arrowes shot a cocke height , they touch no man ▪ but when a minister makes application of sin in particular , and saith , o all you drunkards and adulterers , this is your portion , and let this be as venome in your hearts to purge out your lusts . when our saviour christ lapped up the pharises all in one speech , it is said , that they heard the parable and knew that he meant them . overly discourses that they are sinners and great sinners in other countries , and you should doe well to looke to your wayes and the like : these are like the confused noise that was in the ship when ionah was asleep in it , which never troubled him , at last the master commeth and saith , arise , o sleeper , and call upon thy god ; and as a father observes , they came about him , and every man had a blow at him , and then he did awake . so because of generall reproofes of sin , & termes a farre off , men come here , and sit and sleepe , and are not touched nor troubled at 〈◊〉 . but when particular application commeth 〈◊〉 to the heart , and a minister saith ; this is thy drunkennesse , and thy adulterie and prophanenesse , and this will breake thy necke one day , what assurance hast thou got of gods mercy ? and what canst thou say for heaven ? then men beginne to looke about them . there was never any convicting ministery nor any man that did in plainnes apply the word home , but their people would be reformed by it , or else their consciences would be troubled and desperately provoked to oppose god and his ordinances , that they may be plagued by it . the word of god is like a sword , the explanation of the text is like the drawing out of this sword , and the florishing of it : and so long it never hits : but when a man strikes a full blow at a man , it either woūds or puts him to his fēce : so the application of the word is like the striking with the sword , it will worke one way or other , if a man can fence the blow , so it is : i confesse it is beyond our power to awaken the heart , but ordinarily this way doth good . secondly , as the word of god particularly applyed hits soonest , so it sinckes deepest ; the words of the wise are compared to nailes fastened by the masters of assemblies ; the doctrine delivered is like the nailes pointed ; but when it is cleare , and then particularly applyed , it is like the setting on the nailes fast upon the hearts and consciences of men ; and this i take to be the reason why many that have come many times to oppose the ministers of the gospell ; yet god hath broken in upon them , and humbled their hearts & made them see their miserable condition . gather up all then , if a plaine and particular application of the word hits the heart soonest & sincks deepest into the heart , then it is a speciall meanes to worke a sight of sinne , and affect the heart with sorrow for it ; but the former part is true : therefore the latter cannot be denied . the first use is for instruction , here we finde the reason why plaine teaching findes such opposition , why it is so cavilled at by all ministers & others ; because thereby the eye of the soule comes to be opened , and all a mans abominations are discovered , and his conscience is pinched by the same ; our saviour saith , he that doth evil , hates the light , lest his deeds should be reproved , as a theefe hates the light and the lantorn-bearer , because they shew his villany ; so they that are guilty of many sinfull courses , and base practises , hate the minister that brings the word with any power to their soules . a malefactor at the assises can be content to see an hundred men in the towne and is never troubled with them ; but if he sees one man that comes to give in euidence against him , and knowes his practises ; oh how his heart riseth with desperate indignation against that man. oh saith he , this is he that seekes my life , he will make my necke cracke ; so it is with this soule saving ministery , it is that which brings in a bill of inditement against a man. now a man can be content to come , and heare though it be never so many sermons ; but if a minister comes in for a witnes against him , and begins to arraigne him , and to indite him , for his pride , and malice , and covetousnesse , and to convince him of them , and to lay him flat before the lord , & his conscience , oh then he is not able to beare it . what is the reason of this ? he can heare others quietly , and say , oh they are sweet men , they deale kindly and comfortably . why ? the masse bites not ; ( as the proverbe is ) such a kind of ministery workes not at all , and this is the reason why they are not troubled , but goe away so well contented . i have sometime admired at this : why a company of gentlemen , yeomen , and poore women , that are scarcely able to know their a. b. c. yet they have a minister to speake latine , greeke , and hebrew , and to use the fathers , when it is certaine , they know nothing at all . the reason is , because all this stings not , they may sit and sleep in their sinnes , and go to hell hoodwinckt , never awakened , and that is the reason they will wellcome such to their houses , and say , oh he is an excellent man , i would give any thing i might live under his ministery . it is just ahabs old humour , he could sute seasonably with foure hundred false prophets , and if there had beene five thousand more , they should all have been accepted of him , but when iehosaphat said , is there never another prophet of the lord ; oh yes ( saith ahab ) there is one micaiah , but i hate him , he never spake good to me that is , he never soothes me up . so it was the temper of the people mentioned in the acts , when the apostle saw they were a rebellious people , he deales plainely with them : but they cryed , away with such a fellow , he is not worthy to live . what ? said they , then it seemes we shall be cast off from the lord and be his people no more , they were not able to beare that : people in this case deale with gods faithfull ministers as the widdow of sarepta did , whē the prophet had told her that the meale in the barrell and the oyle in the cruse should not decrease ; all this while he was welcome : but when her child was dead , oh what have i to doe with thee thou man of god ? thinking indeed that the prophet had killed her sonne ; so all the while we set the doores open wide that all the drunkards and adulterers in the country may goe to heaven , you like us well enough , and we are as welcome as may be , and we are marvellous good preachers , and you thinke us fit for the pulpit , but if we come once to lay sinne to your charge , and to threaten condemnation for it , & to say , if god be in heaven you shall never come there , if you continue in your sinnes , oh then they are up in armes , and say as the widdow did ▪ are you come to slay our soules , and awaken our consciences ? beloved , this argues a spirit that never found the power of the word ; but it is our duties and we must doe it , and howsoever it is not accepted of the wicked , yet it shall finde entertainment with god , and he shall give us our reward at that great day . secondly , it is a word of reproofe , suffer me to deale plainly in this kinde , if particular application be so powerfull , and so profitable , let me speake a word of my selfe , and to my fellow-brethren . it falls heavy on us that are not willing to practice the same , but rather oppose it in others that desire to doe it , this plain and particular application , is accounted a matter of sillinesse , and want of wisedome , and rashnesse , and a thing which befits not a pulpit , but a mans words must be sweet , and toothsome , and he must have a tender hand over men whosoever they be , be they never so prophane . nay , i dare say , if the devill himselfe were here , he 〈◊〉 not be troubled , ministers must lay bolsters under mens heads , and sow pillowes under their elbowes , that they may sit easily , and not trouble drunkards , and adulterers , but let them be still in their sins , and so let them goe downe to hell , this is that which the devill loves and takes much content in . and it is certaine , if he could prevaile , no other course should be taken up : if a great man be present , or a patron that we looke for a living from , ( if my eares had not heard it , i could not have beleeved it ) it is strange to thinke how they daube this over . if their sinnes be so grosse that all the congregation would cry shame , if he did not reproofe them , what will they say ? reprove you we will not , we dare not , but beseech you and desire you as every man hath his infirmitie , a word to the wise is sufficient , &c. i blame my selfe so farre as my base feare possesseth me , but brethren , what will become of preaching in conclusion , if this may take no place in the hearts of people ; and yet notwithstanding all this , there is one thing to be considered , if there be but any upright hearted minister , or sincere christian that is more exact then ordinary , what will the carnall ministers doe , though they have no reason in the text , no ground in the word , to warrant them ? though they cannot condemne a poore christian upon good grounds , yet they will invent new wayes , and wrest the text to dishonour gods name , and then in all bitternes they can vent themselves against faithfull christians , and conscionable ministers : and hence the hands of the wicked are strengthened , and the hearts of gods people are much daunted ; and the gospell of jesus christ prevailes not in the heart of such as it is preached unto . let us see what it is that god requires of us ; marke the severe charge and command that the apostle gives his scholar timothy , i charge thee before god , and the lord iesus christ , who shall iudge the quicke and the dead , preach the word , be instant in season , and out of season , reprove , rebuke , ( as if he had said ) the stubborne hearts of men need this specially , reproving , and therefore doing this , is the maine thing that god requires , and the maine end for which the word serves . sharp reproofes makes sound christians . he that heales overly , hurts more then he heales , are there not many to be humbled ? and are there not many lusts raigning in the hearts of men and women ? let us therefore throw away this shamfull hiding , and make our ministery knowne to the soules of those to whom we speake . object . but some will object against this preaching , that it is nothing but the rashnes of mens spirits , a kind of rayling that fits not a pulpit . answ. to this i answere , the prophets of god ever used and practised it ; and the holy apostles which were inspired in an extraordinarie measure of the spirit , did imitate christ , and his prophets : and god commanded esay to lift up his voice , as a trumpet , and shew my people their transgressions , and the house of iacob their sinnes . that is , tell the drunkard and adulterer of their sinnes ? did christ and his apostles raile ? are these men onely wise ? oh fearefull ; that the soules of men should be so desperately transported against the truth of god , you that have had any such thoughts against the power of god , in the ministery of the word , repent , and pray , that if it be possible the words of your mouthes , and thoughts of your hearts may be forgiven . the apostles , and christ himselfe used this kind of teaching : woe unto you scribes and pharisies , seven times together , if christ had now lived , you would have said , he had railed : oh fearefull , i tell you this is the next sinne against the sinne of the holy ghost . object . ay , but secondly , they object , in this last age of the world there is a difference to be put , it is true , if men were not taught this were necessary , but now in these times of knowledge what needs all this adoe ? all those troubles and reproofes ? what , shall we make men to be chamlings , to mince their meat for them ? no , set their meate , set the word before them , and they are wise enough to take their meat , and to apply the word to themselves . answ. to this i answer three things , i confesse it is true , the lord ( blessed be his name ) hath made his word more evidently knowne then formerly , and yet there is a great deale of knowledge wanting in the most sort of men ; nay , i can speake it by experience , that the meaner ordinary sort of people , it is incredible and unconceiveable , what ignorance is among them ; nay , i will be bold to justifie it , that he that thinkes himselfe the wisest in understanding , if we come home to him by way of examination , we shall make it known , to him that he knowes little or nothing of which he should and ought to know : but imagine men had the knowledge of the word , that is not the maine end of preaching , to instruct men : but to worke upon their hearts . when a man hath taught men what they should doe , he is but come to the walls of the castle ; the fort is in the heart , the greatest worke of the ministery is to pull downe the wills of men , that know the truth of god and hold it in unrighteousnesse : nay , they that doe know it , how dull are they in the performances of these duties god calles for at their hands , so that we had not onely need to mince their meat for them , but even to put it into their mouthes ; nay , they sleepe with meat in their mouthes ; i appeale to you that are inlightned in the knowledge of the truth , doe you not finde dulnesse of minde , and indisposednesse of spirit in the performances of those duties god calls for at your hands ? it was spoken by a reverend divine , that the freest horse needs sometimes a spur to pricke him forward , so i say , the best christian needs a sharpe reproofe to pricke him forward in a christian course . but thirdly , if reason cannot prevaile , they dash this preaching out of countenance , object . and say , when men want matter to make up their sermons , then they ransacke mens consciences , and apply unto them their particular sinnes , and so they make up their sermons . answ. to this i answer againe , then our saviour iesus christ wanted matter , he presseth their faults to the scribes and pharises seven times together , nay , in the sixt of iohn he presseth on truth nine times , his aime and end was , namely , that he was the bread of life ; he followeth it and setleth it on them . now in these mens judgements , christ wanted matter , he had not wherewith to spend the time , & therfore he spake to the hearts of men , and came home to their consciences : but to say the truth , the ground of their cavills that are cast against this kinde of preaching is , because this troubles the hearts of those to whom we speake , & brings vexation to the soules . do we want matter for our preaching ? no , but this i say , it is an easie matter for any man to observe truths out of a text , & to lay forth a point ; this is an easie thing for any one that hath a judgement inlightned in the scripture , but for a minister of god in the worke of examination to drive the soule of a carnall man to a stand , that he cannot escape ; to make him goe away and hang the wings , in so much that the soule shall be humbled , or else goe away and snarle at the truth , and reproofe delivered . or for a man to uphold a soule in the time of trouble , to comfort it , and take away all doubts , i say this is the hardest matter for a minister to accomplish under the sunne , in the worke of the ministery , i speake for these two passages , that all the world may know what belongs to the worke of the ministery ; and also that al the world may know if men take any distaste at this kinde of preaching , we care not , it is our dutie . the third use is , for exhortation , if this be our duty , it ought to stirre up the heart of all the people of god , to set an edge on their affections , that they should desire this manner of teaching , and when god maketh his truth thus knowne to us , we should submit to the power thereof , you have most need of this , and there is most profit in this ; and therefore your hearts ought to be more inlarged to the coveting and submiting thereto . and therefore you that are hearers , suffer me to provoke you to it , when the time comes that you are to approach to the house of god ; pray unto the lord that he would direct you , and that the minister may come home to your hearts , bring your hearts to the word , as the people did their sacrifices in the old law ; they brought them and laid them on the altar , that the priest might kill them ; and divide them . so bring your hearts under the power of jesus christ , that they may be cut and divided , that you may be let blood in the right veine , that your corruptions may bee subdued , that they may have their deaths wound given them ; take up that resolution of the prophet david , i will heare what the lord saith to my soule . i will not heare what the levit saith to the courtier , or to the commons , but i will see what the lord saith to me . oh ( say some ) the minister speakes home to such a one , he touched him to the quicke : what is that to thee ? will anothers mans salve cure thee ? therefore labour that the lord may come home to thy particular , that the lord may salve thee , and cut thee , and save thee , for thy everlasting comfort . you are wise for the things of this life , you will be content to part with any thing that may procure your comfort ; if a father were now on his death bed making his will , every child would thinke , what doth my father give me ? for if a man be bidden to a feast , he is not content only to have the meate set before him , but if the master of the feast will carve for him , he will take it kindly ; every faithfull minister is the father of the people , and they are his children , they are the stewards of the lords house , and give to every one their portion , terrour to whom terrour belongs , and comfort to whom comfort belongs . therefore when you come into the congregation , and see the minister giving and parting to every one his doale ; reproofe here , and instruction there ; looke up to heaven and labour to get some thing to thy owne particular , and say as esay did in another case , something for me , lord something for me , instruct me , reprove me , make knowne my sinnes , and discover my abominations , when the dainties of salvation are distributing . you that are at the lower end of the table , thinke with your selves ; will the dish never come to the lower end ? oh that the lord would now guide the minister , to lay his hand on the sore of this cursed infidelitie of minde ? oh , that the lord would knocke downe that sinne of mine this day ; and if thy heart be any whit inlightened and touched , thou wilt be much contended and comforted ; as david said to abigail when shee came to disswade him from going against nabal to destroy him , she said , vpon me my lord be this iniquitie : why ? blessed be god ( saith david ) that sent thee this day to meet me , and blessed be thy counsell , which hath kept me this day from comming to shed blood and avenging my selfe . so if thou hast a good heart , thou wilt not goe away repyning and fretting at the word , and say , the minister meant me , & crosseth me ; take heed of this tempter of heart , and if god bee pleased to carve out to any man those particular fruits that concerne his good ; goe away and blesse the lord , & say , blessed be his good word , and his poore servant that met this day with my sins , i never observed that pride , i never observed that malice , i never discovered that carelesse ▪ what became of christ i cared not ; what became of his ministers i respected not ; what became of his name i regarded not ; but the lord hath shewed me my sinnes ; and blessed be god for that good worke which hath beene communicated to my soule by his servant . and observe this , so farre as the heart is fearfull that the minister should meet with his sins , so farre the heart is naught , nay , if it be thus , if your consciences testifie against you that you are loath to have your sinnes dealt roundly withall ; you thinke the ministers should be mild , and not use such bitter reprehensions , and sharpe reproofes : i beseech you thinke of it seriously , you deale with your sinnes in this kind as david did with absalon : when ioab was to goe out , he gives him charge to use him kindly and gently ; that is , doe not kill him , but take him prisoner , that was his speech , deale kindly for my sake with the young man absalon . dost thou deale so with thy sinnes ? thou wouldest have the minister deal kindly with drunkennesse and adultery and malice ; do not kill drunkennesse , but only take him prisoner , keep him in , reforme the outward face of drunkennesse , that we may not be drunken in the open streets , but in a corner , and so that men may not sweare at every turne , but when they come among gentlemen , that they doe it cunningly . the case is cleare , thy soule if it be of this temper , it never hated sinne , it never sorrowed for sinne , it never found the word of god working upon it for the subduing of sinne . imagine there were a traytor or rebell come into the towne , that sought to take away the kings life , nay , suppose he were thy enemy or the like , will any one say that man hates an enemy , that cannot endure to have an enemy discovered , attached , and brought to execution ? no sure , but he loves him , he covers him , he hides him , and would not have him knowne , he is a lover of a traitor , and a traitor himselfe ? else why doe you harbour a traitor ; you cover him that he cannot come to judgment , and therefore you are a friend unto him : so it is in this case , canst thou say that thou hatest sinne , thou hatest malice , and covetousnesse , and loosenesse , and prophanesse , and in the meane time , thy soule saith , i cannot endure that the minister should discover these , i cannot endure that he should attach them , and arrest my soule for my covetousnesse and adultery and the like ? my heart riseth and i would cover it , and hide it , nay i can beare it out sometimes and say , the traytor is not here , i am not the drunkard , i am not the adulterer you talke of ; but if the minister will pursue thy soule , then thou shuttest the doore against him : if it be thus with thee , i tell thee thou art a friend to the traytor , thou never hatedst thy sinne , thou wert never yet brought to a true sight or sorrow for it . wee will now proceed : when they heard this saith the text , the word in the originall caryeth a continual act , when they had heard , there was not an end , but the sting of the word did still stick in their hearts . when they walked on the way , that sounded in their eares , i have crucified the lord of life ; and when they lay downe , that came into their mindes , i have shed the blood of the lord ; and when they arose , this was their first thought , i have consented thereunto and imbrewed my hands therein , this stucke upon the spirits of thē , and the sting of the truth would not away , but after they had heard it , it remained still in their hearts . the doctrine is this , that serious meditation of our sinnes by the word of god is a speciall meanes to breake our hearts for our sinnes . after they had heard , ( this notes a continuall action , ) the truth of god still stuck in their stomackes , the arrowes of god would not out , the apostle shot some secret shot into their soules , which came home to their hearts and consciences , when they heard this : that is , the musing and meditating and pondering of this , when they could hold no longer , they could beare no more , but came to the apostles and said , what shall we doe ? sometimes god brings a man into the church to carpe at the minister , and to see what he may have against him ; now if the lord sting the conscience of that man , he will heare you all the weeke after , and say , me thinkes i see the man still , he aymed at me , he intended me , and me thinkes , i heare the word still sounding in mine eares ; he is alwaies meditating on the word in this kind . and a serious meditation of sinne discovered by the word is a special meanes to pierce the soule for the same , this is the power of meditatiō ; whē david had considered the glory of wicked men , how their eyes started out with fatnes , and they had more then heart could wish , and who but they in the world ? they were not troubled , they were not molested ; then he thought they were the only men in the world ; when he had considered and mused of this , it pierced his soule , and he was vexed with it , this went to the very intrailes of him , and therefore that place is marvelous pregnant . it was the meanes whereby lot was so touched with the abominations of sodome , that righteous man dwelling among them , in seeing & hearing , vexed his righteous soule from day to day with their unlawfull deeds . many saw and heard besides lot , and yet were not vexed , but he vexed himselfe , that is , the meditation of those evils & bringing them home to his soule , vexed him and troubled him , and the word is a fine word , implying two things , first the search and examination of a thing , secondly , the racking and vexing a man upon the triall ; so it was with lot , he observed all the evils , he weighed them , and pondered them ; and then he racked his soule , and vexed himselfe with the consideration of them ; the same word that is used here for vexing , is used in the matter of a storme , the text saith ; the ship was tossed with the waves : so meditation doth tosse the soule with vexation . it was the practice of the church , remembring mine affliction , the wormewood and the gall , my soule hath them in remembrance , and is humbled in me : in remembring i remembred , for so the originall hath it , i remembred all my miseries and afflictions , and my sinnes that were the cause thereof ; that is , i still mused & meditated thereof . and what follows ? the heart was buckled and bowed thereby , and was broken in the consideration thereof . but you will say , what doe you meane by this musing and meditating ? what is this meditation ? answ. i answere , meditation is nothing else , but a setled exercise of the mind for the further inquiry of a truth , and so the affection of the heart therewith . there are foure things to be considered in it , first , it is an exercise of the mind : it doth not barely close with a truth and apprehend it , and see it , and assent unto it , and there rest , but it lookes on every side of the truth . it is a fine phrase of davids , i thought upon my waies , and turned my feet into thy testimonies . the originall carryeth it , i looked upon my waies on both sides , it is taken from curious workes which are the same on both sides ; they that work thē must oftē turn them on every side : so it was with the prophet david , i turned my waies upside downe , and looked every way on them . and so againe , many shall runne too and fro and knowledge shall be increased . runne too and fro , what is that ? it is not the bodily removing of the man so much as the busie stirring of the mind from one truth to another ; it propounds one , and gathers another , so that it sees the whole silvage of the truth . i use to compare meditation to perambulation , when men goe the bounds of the parish , they goe over every part of it , and see how farre it goes ; so meditation is the perambulation of the soule ; when the soule lookes how far sinne goeth , and considers the punishment of it , and the plagues that are threatned against it , and the vilenesse in it . secondly , it is setled exercise of the minde , it is not a sudden flash of a mans conceit upon the sudden ; but it dwels and staies upon a truth , it setles againe and againe , that it hath bestowed it selfe upon ; when a man is deepe in meditation upon a thing , he neither seeth nor heareth any other thing , else the streame of the heart is setled upon the truth conceived . a man that hath beene offered an injury by another , when he eares and walkes , still he thinkes of his injury ; his heart is setled on it : so your hearts ought to be on the truth . the apostle to timothy saith , continue in the things thou hast learned ; the word in the originall is , be in them ; that is , let a mans mind be moulded into the truth . thirdly , it is a setled exercise for two ends ; first , to make a further inquiry of the truth : and secondly , to make the heart affected therewith ▪ for this is the nature of meditation , not to settle it selfe upon a thing knowne ; but it would either know more in those truthes that are subjected to it , or else labours to gather something from them ; it is with the truth , as it is with a man which goeth into the house , and puls the latch , when he was without , he might see the outside of the house , but he could not see the roomes within , unlesse he drawes the latch , and comes in , and goe about the house : meditation puls the latch of the truth , and sees , this is my sinne , this is the cause , here is the misery , this is the plague : and thus meditation searcheth into every corner of the truth . lastly , meditation labours to affect the heart , not only to know a thing , but to bring it home to the soule , these things are so , know it for thy good ; so when a man hath viewed all and considered all , then meditation brings all to the heart , and labours to affect the heart therewith ; this is that which brings sorrow and compunction for sinne , a setled exercise of the heart that meditates on sinnes , that makes inquiry after them : and the grounds are two , and very remarkeable they are . the first is this , meditation makes all a mans sinnes , and any truth belonging thereunto more powerfully and plainly to be brought home unto the heart . it is the action of the understanding when a man doth gather all reasons , and musters up force of arguments , and labours to presse the soule , and lay them heavy upon the heart , and bring it under the power of the truth . it is with meditation as it is with usurers that will grate upon men , and grinde the faces of the poore ; and sucke the blood of the needy , they will exact upon men and take use upon use , they will not be contented to take the principall , but they will have consideration for all the time , until they have sucked the blood of a poore man that is under such a muckworme ; a poore man could be content to pay the principall , but to exact use upon use , this killes him ; so doth meditation , it exacts and slayeth the soule of a poore sinner , you have committed adultery in a corner , but you shall not so carry it away . this you did against the knowledge of god revealed , against many mercies received , against many judgements threatned , against checks of conscience , against many vowes and promises remembred : and item for this , and item for that ; and thus meditation oppresseth the soule : but then the soule will say , happily it is but a trick of youth , or it is my infirmity : no , no , saith meditation , this hath been your course from time to time continually , that hath beene your haunt , it hath beene a riveted corruption that hath fastened upon your bones , and will goe to your graves with you , and it will bring you to hell . but then the soule saith , i will repent ; no , no , saith meditation , your heart is hardened in this sinne , you have a heart that cannot repent nor yeeld , the word of god workes not , it prevaileth not , the minister hath flung hell fire in your face , and told you , that no drunkard , nor adulterer shall goe to heaven , and yet you goe away no more moved then the seat whereupon you sate , you have continued in sin , and are hardened in sinne . thus marke how meditation exacts use upon use : but then the soule replies , i will goe to the word , and wait upon the meanes , and it may be the word will provaile . no , saith meditation , you have despised the word , and god will take away his word from you , or you from his word , or his blessing from both . what , is it a matter of infirmity ? no , it is your continuall course . and you repent ; no you cannot , you cannot , you are hardened . and you hope the word will worke upon you ; no , no , it is cursed unto you . thus meditation exacts use upon use , until the blood of the soule be sucked up . meditation breakes the soule , and layeth waight upon the soule , in this case . it is a passage remarkable of peter , the text saith , when our saviour told peter , that before the cock crew twice , he should deny him thrice ; in the last verse of the chapter , the second time the cocke crew , & peter remembred the words of our saviour , & when he thought therupon , he went out and wept bitterly : the word in the originall is this , the holy man catcht all together , and heaped all the circumstances together , and reasoned thus ; the cocke crowes , now i remember the words of christ : oh what a wretch am i , that should deny such a master that called me ; such a master as found me , such a master as was mercifull unto me ? when i never saw my selfe , nor my sinnes , he plucked me out from my sinnes : it is that master i have denyed , he came to doe me good , & to save me , and i have denyed him : nay , even at a dead lift , if ever i should have defended him , i should have defended him now , if ever stood for him , i should have stood for him now , but to deny my master , and forsweare him , that i should do it , an apostle beloved , an apostle thus honored , that i should doe it , when i professed the contrary , what , such a master denied by me such an apostle at such a time , before such persons , and forced to it by such a silly maiden . all these sinfull circumstances , the manner of them , the nature of them , the haynousnesse of them , the holy apostle laid all these to his heart , and his heart sunck under these circumstances thus gathered together , and he went out and wept bitterly . looke as it is in war , were there many scores that came against an army , they might be conquered , or many hundreds might be resisted ; but if many thousands should come against a small army , it would be in danger to be overcome . meditation leadeth as it were an army of arguments , an army of curses , and miseries , and judgements , against the soule , how ever one misery or plague will not downe , but a man may brooke it , and goe away with it , yet meditation brings an army of arguments , and tells the soule , god is against thee wherever thou art , & what ever thou dost . and then the heart begins to cry out as elisha's servant did , master what shall i doe ? what , so many sinnes , and so haynous , and so many judgements denounced , and shall fall upon me for them . lord , how shall i doe ? how shall i be delivered from these , & pardoned for these : thus meditation brings home sin more powerfully to the heart . the second argument is this : as meditation brings in all bills of account , so secondly , meditation fastens sinne upon the consciences of those to whom the word of god is spokē , more strōgly , in so much that the soule cannot make escape from the truth of god delivered , and from the judgements of god denounced against him : sometimes when men heare the word and threatnings denounced , then their hrarts are touched , and they goe away resolved not to commit sinne as they have done : but when they are gone , it workes not , but the heart recoyles againe , and goeth to his owne course againe . the reason is , because you meditate not on the word . it is with the word as with a slave , if a man have never so good a salve , which will helpe a soare in foure and twentie houres , if a man shall doe nothing but lay this salve to the wound , and take it off , it would never heale the wound , and no wonder : why ? he will not let it lie on ; the best salve under heaven will not heale a sore , and eate out a corruption , unlesse it be bound on , and let lie : so it is with the good word of god : many a soule heareth the word of god , and his heart is touched for his sinne , and his conscience beginnes to be awakened , but when he goeth out of the church , all is gone , his affections die , and his heart dies , and his conscience is not touched : no wonder , you will not hold the word to your soules , you heare sinne , and not heare it : you wil see sinne , and not apprehend it ; and therfore it is , that the word over-powers not your corruptions : do you thinke the salve will work when you keepe it not on ? the word of god is the salve , conviction of conscience is like the binding on of the salve , meditations like the binding of it to the sore , remember the truth which touched thee first , and keep that on , let nothing take it away from thy minde , hold that good word close to the soule ; and it will keepe thy heart in the very same temper , after the delivery thereof ; as it was in the delivery . the apostle iames compares , a slight hearer to a man that lookes his face in a glasse slightly , that forgets himselfe what visage he had ; but saith , who so looketh unto the law of liberty , and continueth therein , he being not a forgetfull hearer , but a doer of the word , this man shall be blessed in his deeds : the law of liberty is the law of god ; and this law being a glasse ; you must not onely heare , and be gone , and slight and neglect it , but you must continue in looking , and then you shall see the complexion of your sinnes , and the vilenesse of your corruptions : when the drunkard heareth the basenesse of his sinnes , and the adulterer the basenes of his abominations , they looke themselves slightly in the glasse of the law ; but they must carry away the glasse with them , and looke themselves still , & the adulterer must say , i am a prophane creature , and my heart is polluted , conscience defiled , and this soule hardned , and i shal be damned ; if a man should thus looke , and view his sinnes , and carry away the glasse with him continually , he would see his life so ugly , and his heart so base , that he could not be able to beare it ; if the pills be never so bitter , yet if a man swallow them suddenly , there is no great distast , but if a man chaw a pill , it wil make a man deadly sicke , because it is against the nature of it , so our sinnes are like these pills , they goe downe somewhat pleasantly ; because we swallow downe our oathes & prophannes , & our malice , and contempt of god and his ordinances ; and we make it nothing to mocke at the religion of god , and the professors of it : you swallow downe pills now , but god will make you chaw those pills one day , and then they will be bitter ; though the swearer swallowes down his oathes now , yet at last the lord will make him remember , that he will not hold him guiltlesse , but araigne him at the day of judgement : and make him cry guilty at the barre , and againe will make you chaw over your malice : you hated the lords word , and the workes of his spirit : and this will condemne you . againe , meditation doth beset the heart of a man , that he cānot escape ; wheresoever he is , meditation brings those things to his minde , & the plagues due thereunto ; so that he cannot escape the dint therof . it is the nature of our own hearts that we are loath to read our owne destiny , which will be our bane and confusion : meditation calls over the thoughts of a man , tells him the reasons are good , the arguments found , the scripture plaine , thy sinnes evident : conscience you know it , therefore heart you must doe it , ( saith meditation ) take heed of drunkennesse , saith meditation , you heard what the minister said ; these sinnes are against god , and the wrath of god is gone out against you for these sinnes , these will be your bane , and will bring you to everlasting destruction . and when meditation doth thus yawle at the heart , the minde still musing , and the heart still pondering of sin , at last it is weary , therefore unburdened therewith , the issue of the argumēts is this , if meditation brings in sin more powerful , more plainely to the soule ; if it be that , which binds and fastneth it , and setleth it upon the soule ; then the point is cleare , that serious meditation of sinne is a special meanes to bring a soule to the sight and sorrow for sinne . the uses are three : the third is the maine : we will presse on unto it . if it be so , that meditation is thus powerfull and profitable , both for contrition of the heart , and to bring in consolation to the heart , then what shall we thinke of those men that are unwilling to practice this dutie ? nay , what shall we thinke of that untowardnesse of heart which is in us against the command of this duty ? it is a word of reproofe against this practice , and it falls marvelous heavy upon us all more or lesse in this kinde : for we are marvelous guiltie in this kinde , that we are tardy in this duty : a man had as good bring a beare to the stake , as a carnall heart to the consideration of his owne wayes , much more loath is he to ponder seriously and meditate continually upon his sinnes ; no , men are so farre from musing of their sinnes , that they disdaine this practice , and scoffe at it : what say they , if all were of your minde , what should become of us ? shall we alwayes be poring on our corruptions ? so we may hap to runne mad , if we were of your opinion : thus we slight and put it off , and trample on this duty , which is so profitable : the poore will not meditate on his sinnes , he hath no time : the rich they need it not : the wicked dare not : and so no man will in this case . what , shall a man set his soule on a continuall racke ? ( say they ) shall a man drive himselfe to a desperate stand , and trouble himselfe unprofitably ? cannot men keepe themselves when they are well ? this is the course and frame of the world , and wee may complaine of this carelesse and heedlesse age , as ieremiah did of his time , ier. . . no man repenteth him of his wickednesse , saying , what have i done ? there is no questioning , nor searching , no musing : no man saith , what have i done ? no man saith , these are my sinnes , these are my wayes : no man lookes over his course and conversation , he doth not apprehend his sinne ; and that is the reason we heare of no humbling , of no repenting : but every man runneth into sinne as the horse rusheth into the battell , hence it is , that there are so māy uncleane beasts in the arke . in the old law , if there were any beasts that chewed not the cud , he was counted uncleane , the chewing of the cud is serious meditation of the mercies of god to comfort us , and of our sinnes , to humble us : there are many ungodly persons in the bosome of the church ; that muse not of their sinfull wayes , the prophet ieremiah saith ; were they ashamed when they had committed abominatiōs ? nay , they were not at all ashamed , neither could they blush , he adds a reason in the eleventh verse . they could not be ashamed : why ? because they cry , peace , peace , let the minister speake what he can , and denounce what judgement he will , they promise thēselves peace , & quietnes , they consider not their wayes , and therefore their hearts are not distempered therewith , nor troubled at the consideration thereof , nay , there are many that count it an excellencie , a cunning skill , if they can drive away and shake off the sight of sinne , if they can put off the meditation of any thing the word reveales , they make it a marvelous excellent piece of skill , and what they doe themselves they would have others doe also : but they that now will not see , nor consider , nor meditate of their sinnes , the truth is , they shall see them as the lord saith by esay . . . when thy hand is lifted up , they will not see : but they shall see and be ashamed : so i say , you that will not see your sins , but say , what needs all this stirre , let the minister say what hee will , shall we be mad men , to be troubled , and shall we be fooles , to be disquieted with the consideration of our sinnes ? well , you will not muse upon your sinnes now , but the time will come , that the lord will set all your sinnes in order before you , and you shall not be able to looke off them . and hence it is , that when a man hath lived wickedly all his dayes , and comes to lye on his death bed , then all his sinnes come to his remembrance , and then conscience flies in his face , and sayes , here is a cup for a drunkard and for an adulterer : now he seeth nothing but sinne ; and hell , and damnation , due to him for his sinne , and then he cries out he is damned . you might have seene something before then , if you had seene them to be humbled for them , you should never have seene them to be damned for them . if there be but any occasion of basenesse offered to the view of the drunkard , which way doth he not use to compasse his carnall delights ? and shall the drunkard and prophane wretch be so eager in lingering after sinne , that he may commit it , and be damned for it , and shall not a man so labour to see his iniquities , that he may be humbled for them before god , and receive mercy from god in the pardon of the same ? shall the reprobate hale judgements on their soules , and bend all their meditations that way , and shall not they that desire to see god in glory , doe the same ? the second use is for instruction : from the former doctrine delivered , we may collect , that loose , vaine , joviall company is the greatest hindrance to preparatiō for christ , and the greatest obstacle to the worke of grace that can be possible : this is not forced , but followeth clearly from the former truth , in this manner : thus i reason . that course which takes away the minde from musing , and the understanding from meditating on his evill way , that course is the greatest hindrance why the heart is not humbled , and fitted for the lord , for meditation brings in contrition , and that prepares the heart for christ : but your joviall company and ryoting persons , there is nothing under heaven that takes off the minde more from musing , and the understanding from waighing a mans evill throughly , therefore this must needs be a marvelous impediment , and hinderance to those that indeavour to walke uprightly before god in any measure , amos. . . there are rules of their revaldry set downe , they thrust and put away the day of the lord farre from them : that is the first law they make , the first statute they enact , thinke not of sinne now , and meditate not of judgement now , but come ( say they ) cast care away , fling away and casheer those melancholly imaginations : we have many failings , let us not therefore be pondering of them , and make our selves so much the more miserable , this day shall be as yesterday , and to morrow as to day , no sorrow nor judgement , no sinne now considered . and this is remarkable , and if a poore soule in that drunken distemper should be smitten by the hand of god , and should suggest these words to his drunken companions ; we are all here merry and jolly , and let out our hearts in delight , but for all this , god will bring us to judgement , the eyes of god seeth our now drinking and bezeling , and the eare of god heareth our blasphemies and swearing ; and for these we shall one day be plagued : why ? this should spoyle all the sport and jollity , they could not be able to beare him , but they would presētly fling him out of doores : this is that which baneth many a soule , therefore take notice of it , if any of you have had a sight of sin , marke if a drunkard go aside & hang the winge a little , marke what men doe , if they can but once get him into their cōpany , & make him shake off those dumps , and runne on in his former course , then this hinders him from meditating on his sinnes , and from being prepared for christ , and hence it is , that many a poore soule that hath had the fire kindled , the terrour that the lord hath let into his soule , would have hūbled his proud stomacke , & melted his stubborne heart ; but partly drunkennesse on the one side , and merriness on another , tooke away all the amazement whereby the soule might have beene wrought upon , and he have received everlasting salvation : therfore thinke of it . it was the course the scripture observed in the lamenting church zach. . . the house of david apart , and their wives apart , the house of nathan apart , and their wives apart : there is no casting up of account in a crowd ; but if a man will cast up his account , if he will see his sins , & cōsider his base practices , he must go aside by himselfe , loose occasions and vaine occasions withdraw the minde , and plucke off the soule from seeing the evill , and affecting the heart with it . therefore the apostle peter a little beyond my text , when he saw the jewes were affected with that he had delivered , and that their hearts were touched , when they asked him what they should doe , he saith , save your selves from this untoward generation , god hath now touched your hearts , suffer not satan by these wicked instrumēts of his , to steale the terrour of god out of your harts ; for your drunken companions are like nothing else , but those ravenous foules spoken of by christ , that deuoured the seed that fell by the way side , the foule is the devill , the seed is the word of god , now the devill doth not plucke this out of the soule himselfe alone ; but often by cursed companions : the ale-house is the bush , that harbours those ravenous beasts , and drunken companions are those : the devill useth to pluck out this good seed out of the heart : & therefore as you love your soules , suffer not your selves to be drawne away by these cursed wretches , do not suffer them to steale the worke of gods spirit away which he hath wrought in your hearts : this i observe to checke that cursed practice of men , who when a man is troubled , send him to play at cards , or dice , or the like , which is the greatest meanes to hinder the worke of god in their hearts . thirdly , seeing meditation brings marvelous comfort and profit to our soules , then what remaines ? if i were silent , the word it selfe would speake , and the profit of the duty would speake , and bring your hearts to addresse your soules to this : you are therefore to be exhorted , since you see what it is that god requires , that with speed , you set upon it , and that with care and conscience you labour to persevere in the performance therof , i beseech you thinke of it , what is more usuall in the world then this , that men should make sleight and little account of their sinnes ? nay , to goe boult upright under those execrable abominations wherfore they stand guilty before god. looke as it was with sampson he went away with the gates of gaza and made nothing of them : so there are many , that carrie the gates of hell upon their backes , as drunkennesse & adultery , and yet they feare not , nor are affrighted thereat , nay ; gods owne servants , that desire to looke towards zion . is not this your complaint many times ? i cannot finde sinne heavy , i confesse the word discovers it , and reveales it , but i cannot be troubled for it , i cannot finde my soule burthened with it : sinne is not heavy unto me , but i carrie it away easily , and make no bones of the matter , though proud , and leud , and carelesse , and untoward , yet my hart is not apprehensive of the weight of it : let me speake unto you : are you not therfore here hindred in the way god requires of you , because you weigh not & ponder not those evill wayes you stād guiltie of before god , but you are better content to see them and slight thē , then to remember them & lay them aside : i beseech you to take notice of it . looke as it is with men in the world , if five hundred pound weight bee laid on the ground , if a man never plucke at it , he shall not feele the weight of it ; your sinnes are not many hundreds , but many thousand weights , the least vaine thought you ever imagined , the least idle word that ever you uttered , are weight enough to presse your soules downe into everlasting perdition , and therefore so many sinnes , so great , and so constantly committed against so much knowledge , against so many comforts , and incouragements , against so many vowes and protestations , are much more heavy , and yet you see them nor : the reason is , you see thē not , you weigh not pride , you weigh not malice , you weigh not dead heartednesse ; if you would weigh them seriously , and consider of them thoroughly , you would find that they were heavier then the sand on the sea shore ; but you will say , how should we come to meditate on our sinnes , that we may be comforted ? for this is the onely way : but what course shall we take ? that we may be burdened ? here lies the skill . now for the opening of the point , i will discover three things : first the ground on which our meditation must be raised : secondly , the maner how to follow it home to the heart . thirdly , how to put life and power , to it that it may prevaile , and worke that end in our soules which we would have it . first , concerning the former , we must consider the grounds whereupon meditation must be raised , and them i referre to these foure heads . first , labour to see the mercy , goodnesse , and patience of god , that have beene abused and despised by that unkinde dealing of ours , and that marvelous carelesnesse , those duties , god hath required of us , the height of gods goodnesse to us lays out the height of all our iniquities cōmitted : the greater the kindnesse and mercy of god is , the greater are our sinnes , that esteeme not of this mercy , but abuse it , and despise it ; this adds to our rebellions , this makes our sinnes out of measure sinfull , because god hath beene out of measure mercifull . there are many sinnes in one , when a man sinneth against many mercies , and walkes not worthy of them , we may observe , that this is the course that god takes to breake the hearts of the israelites , when they had neglected his wayes , and broken his commandements : what was his message , when the lord humbled the people and brake them kindly ? the lord by the angell thus speakes , i made you to goe out of aegypt and brought you to the land which i sware to your fathers , and i said , i would never breake my covenant with you , and ye shall make no league with the inhabitants of the land , but ye have not obeyed my voice ; why have you done this worke ? now the lord presseth this his kindnesse upon them , and labours to melt their hearts in the apprehension of his goodnesse to them , and their unthankefulnesse to him ; in the eight verse , the text saith . when they heard this , the people lift up their voice , and wept . the consideration of gods kindnesse to them , and their unkindnes to god. he did all for them , and they did all against him , the lord was gratious to them , for their comfort , but they did not walke worthy of it : why have you done this saith the lord ? why was my mercy despised ? why was my goodnesse slighted ? why was my patience and long suffering abused ? when they heard this , they wept in the consideration of their unnaturall dealing : nay , this is the thing remarkeable in moses , he stabs the heart , and workes effectually upon the israelites by this meanes ? doe you thus requite the lord o foolish people , and unwise ? is not he thy father that hath bought thee ? hath not he made thee , and established thee ? and will you thus reward the lord ? thus carelesly , and thus proud , and disobedient ? why , remember , saith he , the dayes of old , and then he reckons upon gods gratious dealing with them . i applie this in particular : there is never a soule here present , there is never a man in the basest estate , and lowest condition , but hath had experience of gods goodnesse , and mavelous loving kindnesse this way . were you ever in want , but god supplied you ? were you ever in weakenesse , but god strengthened you ? in sicknesse , who cured you ? in misery , who succoured you ? in povertie who relieved you ? hath not god been a gratious god unto you ? every poore soule can say , never a poore sinner hath had a more gratious god then my soule , all my bones can say , lord who is like unto thee ? this heart hath been heavy and thou hast cheared it , this soule hath beene heavy and thou hast relieved it , many troubles have befallen me and thou hast given a gratious issue out of them all . and shall i thus reward the lord ? shall i sin against his goodnesse and this kindnesse ? then what shall i say , heare o heaven , and harken o earth , the oxe knoweth his owner , and the asse his masters crib , and israel knoweth not gods kindnesse , nor acknowledgeth his goodnesse towards them , the consideration hereof one would thinke should break the hardest heart under heaven : if men be but ingenious men , if they have received any great kindnes from a friend , they were never in want but he relieved them , he tooke thē into his house , and they might freely goe to his purse or any thing he had . if a man should deale thus kindly with another , and this man should deny him an ordinary favour , he will be ashamed to come into his presence , he will say his house was mine , and his purse was mine , and to deale thus unkindly , nature would have taught me otherwise : what are your hearts to god that hath been gratious to us all , he hath created us , & doth preserve and keepe and afford many blessings unto us ; he gives us our houses that cover us : it is god that affords us all this , and shall we sinne against such mercy ? therefore goe to the beasts of the field , and they will tell you , and to the birds of the ayre , and they will discover unto you gods mercy : goe to your beds and tables ; who gives these , and continues these ? doth not the lord ? & yet sinne against this god ? o foolish people and unwise , all love on gods part , and all negligence on ours ? god exceeds in goodnesse towards us , & we doe exceed in unkindnesse , and unthankfulnes towards him ; this is the first ground upon which meditation must be raised . the second ground , secondly if it be so that mercy will not prevaile with you , if you have no good nature in you , then secondly , consider that this is a just god , that hath beene provoked by your sinnes , if mercy cannot prevaile with you , you shall have iustice enough , and that without mercy ; you must not thinke to slight gods mercy , and carry it away in that fashiō . but god is a just god , as he is a gratious god ; he will be revenged of you ; if there be any stubborne heart shall say , god is mercifull , and what then ? therefore we may live as we list , and be as carelesse as we please : take heed , that just law that hath been condemned , and those righteous statutes that hath beene broken , and god hath beene provoked by you , will be revenged of you ; did ever any provoke the lord and prosper , and shall you beginne ? first thinke you where is ny●rod and nebuchadnezer , and pharoah , and herod , and those proud persons that set their mouths against god and their hearts against heaven , they that provoked the lord , what is now become of them ? they are now in the lowermost pit of hell . god sent pharoah into the red sea , and for ought we know , his soule may now be roaring in hell ; this is certaine , that whosoever resisteth him shall find him a swift judge to condemne him . the apostle saith , hebr. . and last , our god is a consuming fire . and in deut. . and . if my fire be kindled , it shall burne to the bottome of hell . that iustice of god will not be appeased without satisfaction ; that justice is wise , and connot be deceived , that justice is powrefull , and cannot be resisted , and not only justice , but mercy & patience will come in , and plead for vengeance against the sinner , and that will be the forest plague of all . when you appeare before god what wil you expect ? you will call for mercy to save you , and for patience to beare with you . no , no , saith mercy , iustice lord ; i have beene despised . iustice saith , patience hath beene abused . iustice , saith goodnesse , i have beene wronged . and how will it be then , when mercy it selfe shall condēne that soule , and patience shall be an accuser of it , and goodnesse shall call for vengeance against it . the third ground : thirdly , as we must consider gods mercy that hath beene abused , and the iustice of god that hath beene provoked : so consider the nature of your sinnes , and the haynousnesse of them : sinne is not a tricke of youth or a matter of merryment ; but a breach of the law of god , and therefore it is good for a man in this case to examine every commandement of god , and the breach thereof : thus i would have the soule well acquainted with the law : you know not your sinnes , therefore get you home to the law , and looke into the glasse thereof , and then bundle up all your sinnes thus . so many sins against god himself , in the first commandement , against his worship , in the second , against his name , in the third , against his sabbath in the fourth commandement ; nay , all our thoughts , words , and actions , all of them have beene sinnes able to sinke our soules to the bottome of hell : bundle up your sinnes , & lay one upon the heart and another upon the conscience , and then it will breake your backes ; those small infirmities you make nothing of , & those sinnes you make slight of , and make a tricke of youth , if you will bestow your minds a little seriously , you will see them to be farre otherwise : every sinne deserves death , the wages of sinne is death , not he onely that murthers his neighbour , and takes away his life , but the malitious man , and the proud man deserves death . nay , to come nearer the text , what if i prove you had a hand in the shedding of the blood of christ ; dwell here a little and consider it , and you shall see the point cleare . if there be any soule here present that hopes to have any part in christ , as if i should goe from man to man and aske , have you a part in christ ? you will say , aye surely i hope so ; marke what i say thē , if thou hopest for any mercy from christ , then christ was thy surety and bare thy sinnes , and those sinnes of thine were the witnesses against our saviour , they were the souldiers that tooke him , the thornes that pierced him , the speare that gored him , the crosse that tooke away his life : the truth is , the souldiers , and pilate , & the scribes and pharisees , could have done nothing to our saviour but for thy sinnes : had it not beene for thy sinnes , had it not beene for the sinnes of the elect , the souldiers could not have apprehended him , the pharisees could not have witnessed against him , there could have been no judge to condemne him ; very well then , thy sins caused all this , thy wicked thoughts and wicked actions caused our saviour to cry out , my god , my god , why hast thou forsaken me ? he sunke under the consideration of thy sinnes , and thou goest away and makest a tricke of youth of them , and a matter of merryment , of loose talke , and wicked doings ; well , you had a part in the crucifying of christ. when you are gone , think of this , and as you are going home , thinke with your selves , it was my sinnes that had a part in the shedding of the blood of christ ; and when you are at meate let that come into your mind , i have had a hand in the crucifying of the lord jesus christ ; and when you goe to bed thinke of it , i am one of those that have embrewed their hands in the blood of the lord jesus , that saviour that is now at the right hand of god , that hath done so much for his servants , that sweat drops of blood , those sweates and drops were for thy sinnes , and is this a matter of merryment and a tricke of youth in the meane time ? no , no , thy soule will finde it otherwise one day , unlesse the lord remove those sinnes of thine , those sins will make thee howle in hell fire one day , unlesse you be burthened with them here : thinke of this , i am one of those that by vaine thoughts and prophane actions have crucifyed the lord of life ; and if you can make those sinnes a matter of merriment i wonder at it . the fourth ground ariseth from the consideration of the punishment of sinne , you must consider what sinne will cost you ; namely , those endlesse torments that cannot be conceived nor prevented , and i will leave here to speake of the paines of the wicked , ( i should have said much thereof ) and come to speake only a little of the last judgement . me thinkes i see the lord of heaven and earth , and the attributes of god appearing before him : the mercy of god , the goodnesse of god , the wisedome of god , the power of god , the patience and longsuffering of god , and they come all to a sinner , a wicked hypocrite , or a carnall professor , and say , bounty hath kept you , patience hath borne with you , longsufferance hath endured you , mercy hath relieved you , the goodnesse of the lord hath beene great unto you ; all these comfortable attributes will bid you adue , and say , farewell damned soule , you must goe hence to hell , to have fellowship with damned ghosts . mercy shall never be enlarged towards you any more , you shal never have patience any more to beare with you , never goodnesse more to succour you , never compassion more to relieve you , never power more to strengthen you . nay , you that have heretofore withdrawne your selves from gods wisedome and gospell , you shall never have wisedome more to guide you , never gospell more to comfort you , never mercy more to cheare you , you shall then goe into endlesse and easelesse torments , which can never be ended , where you shall never be refreshed , never eased , never comforted ; and then you shall remember your sinnes . my covetousnesse and pride was the cause of this , i may thanke my sinnes for this . thinke of these things ( i beseech you , ) seriously , and see , if sinne be good now , see , if you can take any sweetnesse in it : i end all with that of iob , o that my griefe were well weighed , and my calamity laid in the ballance : for now they would be heavier then the sand of the sea . so say i , oh that our sins were weighed , and our iniquities weighed in the ballance together , such mercy have we despised , such justice we have provoked , such a lord of life have we crucifyed , such torments have we deserved , endlesse , easelesse , and remedilesse : if these were weighed , they would be heavyer then the sand , and sincke our soules under the consideration of them . but then you will say , happyly i can thinke of these things , and consider of them . the mind happyly hath conceived and fadomed these truths and brought in these occasions , and yet for all this , the mind stirres not , the heart workes not , i say therefore , when your meditation is thus raised , you must have this skill to follow home the blow , and make it worke kindly on the heart ; and that is done by these three things . when your meditation is up , there is another thing which is the following of it home to the soule , and that appeareth in these three particulars . the first is this , when we have conceived aright of sinne , and the nature thereof , and the punishment due thereunto , then doe not rest in the bare consideratiō of these things , but never leave the heart , be still musing of these things , and bring these blessed truthes home to the soule , & binde these things on the wil and affections ; hold them and fasten them there , force them upon the soule , that the heart may not make an escape : take notice of it , it is a rule i would have you consider of , never leave meditating til you finde your heart so affected with the evill , as your mind & judgement conceived of the evill before ; namely , let the heart feele that evill it conceived , let the soule feel that gall to be in sin which the mind apprehended to be in it : you see these sinnes loathsome and abominable , make the heart feel them , and be affected with them ; the heart will fly off now , therefore it is the cunning of a christian to lay at the heart , and pursue it continually , and hold these truthes to the soule , and at last it may be under the dint of the blow , and the power of god makes the soule feele and finde , and be apprehensive of the gall , and bitternes , and vilenes of the evill , as before it conceived it so to be ; it is not enough for a man to exercise himselfe in the meditatiō of sin , but a mā must bring his soule in subjection under the power of that meditation , a man must not only chew his meat , but he must swallow it also , if he meane to have it nourish him : meditation is when the heart swalloweth downe these sinnes , that is , when he labours so to be affected with sinne , and the nature of it , as it doth require . meditation in this case is like the beleaguring of a citie , when a citie is wisely & strongly beleagured , and beset roūd about , they doe two things : first , they batter it from without as much as they can ; and secondly ; they cut off all provision and reliefe from comming in , and so the city being partly battered from without , as much as they can , and being hindred from all reliefe comming in , in conclusion when they see the enemie is strong , and no provision can come to them , they are contēt to yeeld the city , and render up themselves ; and if they send a parly to him that doth besiege it , and say , they are ready to perish , why , he bids them deliver then , and they shall be provided for , he bids them yeeld , and they shall be succoured , and before that day , there is no supply shall be brought into the city : so it is with meditation , and here is the cunning of a christian. do as wise souldiers doe , cut off all provision , that is , by serious meditation bring thy heart to such a loathing of sinne , that it may never love it more , besiege the heart with daily meditation , that so you may cut off any ease and refreshing that the heart may seeme to have in any sinfull course ; if the soule be looking after any sinne , if the soule would goe out a litle to occasions , and take delight in his corruptions , the drunkard in his company , and the wordly man in his wealth , then batter that : when you are thus affected , beleaguer the way , that you may finde no comfort ; no ease , and when the soule is looking after occasions , and lingering after his abominations , then say to your hearts , you will have your sins though you have your shame with them , you will have your corruptions , though you have your confusion with them : when the soule would meddle with these , let meditation knocke off these . if you be still proud , and malitious , and quarrelling , take heed ; you cannot have these , but you must have hell and all ; you cannot have these , but you must have destruction and all : the mercy of god will be not abused ; and the justice of god will not be provoked , and god will be revenged of you , and at last the heart by this meanes will be troubled : why , deliver up your sins then , and your soules , if your hearts find any sorrow and anguish ; why , then yeeld up your souls unto christ , that you may finde as much comfort in a good way , as you have done misery in an evill way . thus by meditation make the heart see those evills ; nay , thus by meditation make thy heart see those evills , and the punishment that shall be executed for those evills . secondly , when you have made the heart thus affected with sinne , then take heed that the heart doth not flie off and shake off the yoke . imagine meditation brings all those sins , and miseries , and vilenesse , all are brought home to the heart , and the soule is made sensible by this meanes : hold the heart there then , labour to keepe the heart in the same temper , that it is brought into , by the consideration of sinne , for this is our nature , when the strooke is troublesome that lieth upon us , and the sinnes are hainous that lie upon us , and are committed by us , these sinnes , these sorrowes , these judgements , when the heart feeles this , it is weary , and would secretly have the wound healed quickly , and the sorrow removed , and the trouble calmed : take heede of this , and labour to maintaine that heat of heart , which you finde in your selves by vertue of meditation , this is the pitch of the point : as there must bee subjection unto meditation , the heart must be so affected with sinne , as it conceived it to be , so there must be attention ; that is , the soule must hold it selfe to that frame and disposition so wrought as it should be . looke as it is with a gold smith that melteth the metall that he is to make a vessell of , if after the melting thereof , there follow a cooling , it had beene as good it had never beene melted , it is as hard , haply harder , as unfit , haply unfitter , then it was before to make vessell of ; but after he hath melted it , he must keep it in that frame till he come to the moulding and fashoning of it : so meditation is like fire , the heart is like a vessell , the heart is made for god , and it may be made a vessell of grace here , and of glory hereafter : now meditation , it is that melts the soule , the drosse must be taken away from the soule , and sinne must bee loosened from the heart : now meditation doth this , it melts the soule , and affects the soule with the weight of sinne : now when you have your heart in some measure melted , keepe it there , doe not let it grow loose againe , and carelesse againe ; for then you had as good never have beene melted : and that is the reason why many a poore sinner that hath sometime beene in a good way , and the lord hath come kindly and wrought powerfully on the heart , and yet at last it hath grown cold & dumpish , & as hard as ever he was againe , and the worke is to beginne againe . and take notice of it ; looke as it is with the cure of the body , if a man have an old wound , and a deepe one ; two things are observable ; it is not enough to launce the wound , and draw out the corruptions , but it must be tented also , for if the wound be deepe , it must not be healed presently , but it must be kept open with a tent , that it may be healed soundly , and thoroughly : so it is here ; meditatiō whē it is set on , doth launce the soule , it launceth the heart of a man , and it will goe downe to the bottome of the belly : when a man seeth his sinne , and weigheth his sinne it will goe downe to the bottom sometime , and when your heart is thus affected , do not heale it too soone , but hold the soule in that blessed frame & disposition : for as meditatiō doth launce the soule , so attention doth tent the soule ; keepe the soule therfore so troublesome and sorrowfull that so you may be healed soundly , thorowly , and comfortably . i use to finde this by experience , a city that is be leaguerd and wonne , he that hath won it , sets a garison over it , that he may keepe it for ever under : so when the soule hath beene wonne by the stroke of meditation affecting the heart with sinne , then set a garison over the soule , and keepe it in awe , set a garison over the conscience and keepe all downe , keepe all under , that it may submit it selfe , and that kindly under the stroke of the truth , for it were a blessed frame , if we could alwayes be so in that temper that we are in when we are first humbled for our sinnes . the third rule , which is marvelous usefull is this : when the soule hath beene affected with sinne by meditation , and kept to sinne by attention , then know how you must stint your soules ; know therefore that the soule must be so farre kept to the consideration of sinne , that it may seeke out for pardon for sinne . this is a point of marvelous use , and you must give the leave to be inlarged ; because there are many deceits this way , in the spirits of a man : for marke it , this is the cunning of the devill , if it be possible , he will keepe a man that he shall never see , muse , nor be troubled for sinne ; and therefore he doth plucke him off , and sends him to company on one side , and merriment on the other side , that by this meanes , he may keepe him from serious meditation of the evill : but if it be so that god wil make a man meditate of his sinnes , and that the heart of a sinner is fully resolved to muse , and ponder , and consider of his corruptions ; if he will pore upon his sinnes , then he shall see nothing else but sinne : and thus the devill hath hindred many a poore soule from comming unto christ , and frō receiving comfort of him ; he shall now be alwayes poring upon his corruptions , and therefore here lies the skill of a christian , not to neglect meditation , and therefore here is the stint of meditation of our sinnes , you shall thus discover it : so farre see thy sinnes , so farre be affected with them , so farre hold thy minde to them , that they may make thee see an absolute necessity of a christ , and that these sinnes may drive thee to the lord iesus christ for succour : here is the maine thing observable , and thus farre we may goe , and must goe , if ever god intend to doe good to our soules : and therefore when thou settest thy soule , and bestowest thy selfe to muse and meditate upon thy corruptions , and lay them to thy heart ; when thou findest thy soule to bee affected with them , and humbled under them , labour then to see an absolute necessity of a lord iesus christ , and so farre see them , that they may drive thee , & compell thee to seeke unto christ for mercy : and this is all god lookes for , all the lord requires and cares for in this preparation or preparative worke : and therefore take notice of it , see thy sinnes so farre as they may make thee meerely looke for a christ , and to fall upon the armes of gods mercy in and through christ. for it is not sorrow for sinne , nor humiliation , nor faith it selfe , that can justifie us in it selfe , but onely these must make way for us to a christ , and through him we must receive comfort : for these two be the speciall extreames , that the devill seekes to drive a man into : if a man presume of a mans owne sufficiency , then he thinkes he is well , and he will not goe to christ , because he thinkes , he doth not stand in need of christ ; and if he despaire of his owne abilitie , he will not goe to christ neither , and here is the ground why a sinner despaires , it is not by reason of any sinne , excepting onely the sinne against the holy ghost , despaire is not grounded there , for cain despaired , yet manasses committed greater sinnes then cain and despaired not ; but the soule despaires out of stoutnesse of heart , because it hath not sufficiencie in it selfe , it will not looke out for helpe and comfort from another : presumption saith , i have sufficiencie in my selfe , and need not goe unto christ ; and despaire saith , i have not sufficiencie , and therefore will not goe to christ : here is the property of despaire , to cast away hope , when a man hath no hope that god will helpe him , now all the while the soule lookes for sufficiencie from christ , there is hope ; for though our sinnes bee never so hainous ; that 's nothing , all the question is , whether we can hope in christ ; for if all the sinnes that ever were , are , or shall be committed , ranne into one man , as all rivers runne into one sea , christ could as easily pardon his sinnes , as ever he pardoned the sinnes of any saints in heaven : but here is the ground , when we looke into our selves , we can see there is no sufficiencie to comfort us , and we will not goe to christ , that we may be comforted , and so we come to be voide of hope , and to despaire : a despairing heart , is a proud stubborne heart ; because he cannot have what he would of his owne , therefore he will not goe to another to receive it , and so sinkes downe in his sinnes . and therefore let this be the period and stint of meditation , when the soule so farre seeth sinne and the punishment deserved by it , that the hart is resolved that none but christ can take away these sinnes and the punishments due to them , and is resolved to seeke to christ , and be beholden to him for all ; when it is thus with you , then away to the lord jesus christ , and let this meditation of a mans corruptions be as a bridge to carry him to christ , that so he may have salvation which is promised through him , and shall be bestowed upon all broken harted sinners : and marke what i say , that soule that will not seeke out to christ , and will not be beholding to christ for what he need● , that soule wants brokennesse of heart : what ever he be that will not seeke out to christ , and goe out of himselfe to another , wants brokennes , and this stubbornnesse of his , that he will not goe to christ , ariseth from some of these three grounds . first , the soule will not goe out , it is because the heart thinkes and presumes it hath no neede of christ , and therefore will not goe , but we will not medle with that : for that is proper to carnall men . secondly , if the soule will not seeke out to christ for helpe and comfort , it is because the heart is not content in good earnest to be ruled by christ , that christ should come and take possession of the soule , and doe all ; therefore if the heart cling to corruption , it is content that christ should ease it , but not that christ should sanctifie it , and remove that corruption that hath prevailed over it ; and therefore when a man is under the sight of sinne , he would faine have god shew mercy unto him , and yet he will not pray , nor read , nor use the meanes but dwels upon the meditation of his sinnes , and neglects many ordinances of god , whereby it may receive comfort : this man would have a christ to quiet him , but not to rule him , and take possession of him , and this is the reason why , in these cases the soule is never commonly kindly striken , these would faine have quiet and comfort ; ●●d yet they will not be driven to holy duties , nor be content that christ should rule in them , they are content to commit the sinne , but they would have pardon for it . the third ground is this , and the cunningest of all , and that is this ; provided the soule be content to be ruled by the lord jesus , and to submit unto him , yet here is another deceit of the soule of a poore sinner , that would joyne something with christ , for the helping of him in that great worke of salvation , and this i take to be the complaint of sinners , and sometime broken hearted ones too ; they dare not goe to expect mercy from the lord jesus . why ? why ? because they are unworthy , so abominable their lives , so wretched their courses , that they dare not goe to christ , that he may shew mercy to them . i reason the point thus ; is it because of your unworthinesse that you dare not goe to christ ? so then , if you had worthinesse , this would incourage you for to goe : why then , you thinke christ is not able alone to helpe you , but you would have your worthinesse helpe christ to save you , and so you would joyne with the lord jesus in this great price of salvation and redemption : if your sinnes were but small , and you had some worthinesse , that so christ might doe something , and your worthinesse doe something , and so you might make up the price betweene you , then you could be content to goe to christ , but otherwise you thinke you may not goe to christ , without some worthinesse of your owne ; againe , why then ( belike ) you 〈◊〉 be beholden to christ for so much mercy , and so much grace , and so much forgivenesse : one of these two must needs be the ground of this complaint , either we would have our own worthines joyne something with christ , or else we are so vile that we will not be beholden to christ for so much mercy ; but this unworthinesse indeed is nothing else but pride , a man will not be beholden to christ for so much mercy , but he will share with christ in the matter of salvation , or else he will not be pertaker of the great worke of redemption . imagine a debtor were in prison , and a friend sends to him , what ever the debt be , if he will but come to him , he will pay all ; the man returnes this answer . if he had not such a great debt to pay , he would be content to come to him , but the truth is , the debt is so great that he will not come to him , nor trouble him : now one of these two must needs follow , either he thinkes his friend is not able , or willing to pay his debt , or else in truth he will not be beholden to him for so much , but if the debt were a little one , then he would make a shift to pay some , and his friend some , and so they would make up the debt between them : so it is in this case , this is that which keeps the heart from laying hold on the promise : they thinke they are unworthy to pertake thereof , which is nothing but pride of spirit : for either they would bring something , and share with christ in the worke of redemption , or else they will not be beholden to christ for so much mercy . there is another shift which keepes the heart from going to christ ; o faith one , i never had my heart so broken & affected as such a one hath ; and therefore they dare not goe to christ , because they have not so much contrition , their hearts so much broken as others have , therefore they dare not goe : ay , but be your soules content to goe to christ and yeeld to him ; would you keepe any corruption ? is there any sinne which you would not have christ come and remove ? the soule answereth , that they would be content to resigne all to the lord jesus christ , but they are not so humbled as others are : i say the ground of this complaint is nothing else but selfe-confidence in broken heartednesse , for the soule is not content to have so much broken heartednesse as is sufficient to bring a man to christ , but it would have so much as that it might bring a man to christ to helpe him in the worke of redemption ; they thinke i● is not enough to have the soule so hūbled as to submit to the lord jesus christ , but they would have so much as they would joyn with christ in this great worke : which is nothing else , but carnall confidence . therefore the conclusion is this : so farre see thy sinnes , so farre meditate upon thy sinnes , and so farre labour to have thy heart affected with thy sinnes , and so far attend unto them , that three things may follow . first , that you may see an absolute necessity of christ , and that thou maist use all meanes to seeke unto him , and never be quiet whilst thou findest him ; nay , while thou dost use the meanes but only upon the lord jesus ; pray , and rest not in prayer , but in a saviour that is obtained by prayer , heare , but rest not in hearing , but convay to thy selfe what is revealed in hearing , receive the sacraments , but rest not in them , but therein seeke a saviour which is there signed : this is the very stint and pitch of meditation : thus farre see and affect and drawe your hearts to the consideration of your sinnes , that the soule may be forced to goe to christ , and use all meanes to find him , pray for a christ , heare for a christ , use all meanes , and see a need of a christ , to blesse thee in all thy services , and see a need of a christ to pardon thy sinnes , and then you take a right course ; and thus much for the second passage ; now we see how to follow meditation home , that the soule may be affected therewith , and holden thereto . ay , but you will say , our thoughts are dull , and our meditation fraile , and our wants heavy , and little good we get by this meditation , we fall to sinne againe ; how shall we come to get the life of meditation , that it may be to us as it ought to be ? i answer , the meanes to make meditation powerfull are two , i confesse after a man hath mused and pondered , it is possible that a corrupt heart may recoile and fall backe againe , therefore there are two helpes to put more life into meditation . first , labour to call in the helpe and assistance of conscience , that meditation may be more fruitfull and powerfull ; conscience is a great commander , it is gods vicegerent and chiefe officer , and god is the general overseer of all the affaires of the world , but conscience hath authority to execute judgement according to the sentence god hath revealed , and hath a greater command with the heart , then bare meditation hath ; understanding and reason are but the underlings of the wil , & they are but servāts & subjects to the wil , and these only suggest and advise unto the will what is good , as a servant may suggest to his master what is good , and yet his master may take what he list , & refuse what he please in this kind . but conscience hath a greater command , rom. . . conscience is said to accuse or excuse a man , and conscience comes with a law and a command as the apostle saith , . iohn . . if our hearts condemne us ; conscience makes the heart to yeeld . i comp●●e it thus : look as it is happily with a man that is in debt , if a man have a writ out for him , he is not troubled greatly with that , he will not goe to prison because of that , nay , though he shew it him , yet he will not goe , but if he brings the sergean●●o arrest him , then he must go , and and then he must be imprisoned whether he will or noe : so it is here , meditation brings in the writ , and sheweth a man his sinnes , layeth open all his duties neglected , so many hundred duties omitted , so many thousand sinnes committed , so many prophanatiōs of sabbaths , so many oathes , so many blasphemies ; but the soule saith , what is this to me ? i have sinned , and others have sinned , and i shall doe as well as others ; but conscience is a sergeant , and sergeants do your office ; these are your sinnes ; and as you will answer it at the day of judgement , take heed of those sins upon paine of everlasting ruine . when conscience begins thus to arrest a man , then the heart comes and gives way to the truth revealed , and conscience thus settles it upon the heart . the second meanes whereby meditation may get power upon the soule , is this , we must cry & crave , and call for the spirit of humiliation and contrition , that god by that blessed spirit of his which in scripture is called the spirit of bondage would set to his helping hand & assist conscience his officer , & take the matter into his owne hand , and because there are many rebellious corruptions that oppose gods truth , we must call to heaven for helpe , that god would seise upon the heart , and breake it : a perverse heart will linde the judgement , and say , i will have my sinnes , though i be damned for them , and when conscience comes , and saith , i will beare witnes against you for your pride , and covetousnesse , and prophanesse . they resist conscience : looke as it is if a sergeant arrest a man , he may escape his hands , or kill the sergeant , but if the sheriffe or the king himself come , & take the prisoner in hand , then he must goe to prison whether he will or no ; so it is here , though a corrupt heart can stoppe conscience , stay conscience , yet there is a commanding power of gods spirit ; the spirit of humiliation : and when god comes from heaven to aide his officer , the heart must stoope , and be governed . looke as it is with a child that is under government , his father perhaps bids the servant correct him , now it is admirable to see how the child will taunt with the servant , and struggle with him mightily , now when the father heareth this , he saith , give me the rod , and he tells the child , you would not be whipped , but i will scourge you , and he will set it home , and plague him so much the more ; because he resisted the servant : so it is here , the lord hath revealed his will and sent his ministers to discover your sins , and verrifie your hearts , it is strange to see what resistance we finde ; one scornes to heare , and rebells against the minister . well , however the voice of the minister , or the word , cannot make the blow fall heavy enough for the time , yet if the lord take the rod into his owne hand , he will make the stoutest stomack stoope , and the hardest heart come in : when the father takes the rod into his hand , and lets in hell fire , he will set it home , take it off who will or can ; the apostle cals it the spirit of bondage : and observe the place , when the spirit of bondage commeth then commeth feare : the spirit of bondage is said to be the spirit of feare , as who should say , the lord sheweth a man his bondage by the almighty power of his spirit , and will make the soule feele it and stoope unto it . in iob the lord doth shew unto men their workes , and then he commands them to returne , he openeth their eare to discipline ( saith the text ) and commandeth that they returne from iniquity , he openeth the eye , and maketh a man see his sinnes , and then he commands the heart to returne whether it will or no. when the lord doth shew unto man his sinnes , and holds him to his sinnes , that he cannot looke off them , this is the worke of the spirit of bondage : when conscience hath done his duty , and yet his mouth is stopped , then the lord himselfe comes ; and however the word by the mouth of the ministery could not prevaile , yet god will set the sun-light of his spirit to your soules , and then you shall see your sinnes , and stoope under them . when a man would cut off the sense of sinne , yet where ever he is , and what ever he doth , the lord presents his sins to him , when he goeth in the way , he reades his sinnes in the pathes , when he is at meate his sinnes are before him , when he goeth to lie downe , he goeth to read his sinnes on the teaster of his bed , this is thy covetousnesse , and thy pride , and for these thou shalt be plagued . looke upon these sinnes , they are thine owne , & thou hast deserved punishments to be inflicted upon thee for them : thus we see the groūds how meditation must be raised : we see how we may bring meditation home to the heart , we see how also we may get the life & power of meditation . i thought to have propounded an example that you may see the practice of the truth delivered : as imagine it were the sinne of the opposing of the word , i would breake my soule withall ; first , by meditation cast the compasse of this sin , looke into the word , & see whatsoever the word hath revealed of this sinne : the text saith , by this meanes the anger of the lord is marvelously provoked , in so much that he will laugh at the destruction of such . nay , by this meanes christ himselfe is despised , nay , our condemnation is hereby sealed irrecoverably . . chron. . . the text saith , they despised gods word , till the wrath of the lord arose , and there was no remedy : nay , hereby we aggravate our condēnation . for christ saith , mat. . . woe be to thee bethsayda : woe be to thee chorazin , for if the mightie workes which have beene done in thee , had beene done in tyre and sidon , they would have repented in dust and ashes : but it shall be easier for tyre and sidon in the day of judgement , then for thee : nay , the author to the hebrewes saith , . . how shall we escape if we neglect so great salvation ? the case of such a man is desperate : how shall we escape ? thus you see the reach how farre this sinne goeth , gather up all then , and tell your hearts of this , when they rebell and oppose the word of god ; how dare i doe this ? what , provoke god so farre as to laugh at my destruction ? what , despise christ and his spirit , nay , make my case irrecoverable , and aggravate to my condemnation ? but if the heart will not stoope under this , then call for conscience ; conscience to your charge , and then conscience comes , and chargeth the soule on paine of everlasting condemnation to heare and to be humbled ; and if this will not doe , intreat the lord to take the rod into his owne hand , and bring these truths home unto the soule , that it may never be quieted till it be humbled : this is the course i would have you take , to bring the truth home to your soules . when the minister hath done his sermon , then your worke beginnes , you must heare all the weeke long : he that never meditates of his sinnes , is never like to be broken hearted for his sinnes : take notice of this , the text saith of these converts , they were pricked in their hearts . this clause of the verse discovers unto us that , which brings in this shiverednesse and contrition of spirit which the lord cals for at the hands of his servants ; now give me leave to make way for my selfe , by opening of the words , that having taken away all the vaile from them , you may more clearely see the truth delivered . first , let me shew you what this piercing or pricking of the heart is . secondly , what is meant by heart . you must know , that sound sorrow , or sorrow soundly set on , is here meant by pricking , and this word pricking resembles sorrow in three degrees : for the word in the originall imports not only a bare pricking , but a searching quite through ; and we have no word in our english tongue to answere the same word , but onely a shiverednesse of soule all to pieces . i say there are three things wherein pricking resembles sorrow . first , the body cannot be pricked , but there must be some paine , some griefe , some trouble wrought by it , and accompanying of it . secondly , it is the separation of one part from another , as the naturall philosophers couceive , and as the physitian gives us to understand , it is the sundering of two parts . thirdly , the parts being thus pricked , there is the letting of it out , and if any blood or water be in that part thus pricked , so answerably in this sound sorrow in heart , there are three things ; i meane in that sorrow which is set home by the almighty : first , there is a great griefe and vexation of soule : secondly , by reason of the burthen that lieth upon the heart , that cursed knot , and union , and combination betweene sinne and the soule comes in some measure to be severed and parted ; the soule being thus grieved with the sinne , is content to be severed from it : this is the thing we aime at . thirdly , this knot of corruption being loosened , and this closure being broken , and the souldring betweene sinne and the soule being removed , there is now a passage for the letting out of all these corruptions , that the heart may be taken from under the power of sinne and be subject to the power and guidance of god : this is the true nature of sorrow . and by the way , consider this , unlesse the lord should thus wound and vexe the soule , the heart that prizeth corruption as a god ( as every naturall man doth ) would never be severed from it ; did the soule see onely the delight in sinne , it would never part from it ; and therefore god is forced to make us feele this , that we may be severed from our sinnes , and be subject to him in all obedience . secondly , what is meant by heart ; not to tyre you with any matter of signification , this word implieth two things specially , which concerns our purpose , both may be implied and intended , but the first is mainely implied and intented , it is not the naturall part of a man which is in the middest of the body , that is , a fleshly heart ; but it is the will it selfe , and that abilitie of ●oule , whereby the heart saith , i will have this , and i will not have that . as the understanding is setled in the head , and keepes his sentinell there , so the will is seated in the heart , when it comes to taking or refusing , this is the office of the will , and ●t discovers his act there ; as our saviour saith ; where your treasure is , there will your hearts be also . and ( as the apostle saith ) a man confesseth with his mouth and beleeveth with his heart : so then they were not onely pricked as with a pinne , but this sorrow seiseth upon the soule , and pierceth unto the very will , it was not outward overly sorrow , but that which went to the very root , and entred into the very heart . from these words thus opened , the doctrine i might have handled from this point is , that sins unpardoned are of a piercing , nature , they were not onely pricked , because they heard the words , but their sins peirced them : but i will not meddle with this point , though otherwise is were very usefull . the use is , this might take off the imagination of those that thinke there 〈◊〉 no delight , but in sinfull courses , they are much deceived : there is no gall but in sinne , and there is no sorrow but from sinne , and sinne onely imputed made our saviour to buckle under it , psalme . davids heart was crushed with it , psalm . . nay , the apostle saith , all the creatures groaned under it , the earth groanes under sinners , and is willing to vomit them up , it is a burden to the sunne to give light to the adulterer to see his harlot , and it is a burden to the ayre to give breathing to a blasphemer that belcheth out his oaths against the god of heaven , nay , it is that which sinkes the damned into the bottomlesse pit , it is such as iudas had rather hang himselfe then indure the horror of conscience for it : let this therefore dash the foolish conceit of them which thinke there is no pastime but in sinne ; however men glory in sinne , and take delight in sucking the pleasure of sinne , yet the end will be bitternesse . their sweet meat will have a sower sauce , and those sinnes which are so sweet , will eate out all comfort frō their soules , from everlasting to everlasting . they were pricked in their hearts . so that the maine point which fits our aime is this sound sorrow , piercing of the soule of those that are affected with it , they were not onely pricked in their eyes to weepe for their sinnes , and to say they would doe so no more : the adulterer is not only pricked in his eye , that he would see his adulterous queane , no he goeth further & sinketh into the very soule , and pierceth through the very heart ; it is with sorrow that hath any substance in it , as it was with the repentance of ninivie , not onely the ordinarie and refuse sort of people forsooke their sinnes , but even the king himselfe came from his throne and sat in dust and ashes , yea , the nobles & other subjects , and the very beasts of the field did ●ast : so it is comparatively with this sorrow , it is not onely for the tongue to talke of sinnes , and the eye to weepe for his sinnes ; but even the queene of the soule , which is the wil it selfe , puts on sacke-cloth , and the heart and all the affections , as so many subjects follow after : it breakes out into the eye , and the frame of the heart shakes with it , and the knees knocke together , and the hands grow feeble ; it is not ; o lord be mercifull unto us , and so be gone : but it must goe to your hearts ; and you may weepe out your eyes , and cry your sins at the market crosse , but have you put off the will and affection of sinning as well as the tongue of sinning ? the nature of this sorrow is marvelous strange , consider it . david saith , make me to beare of joy and gladnesse , that the bones which thou hast broken may rejoyce : this sorrow that did seise upon david , was not slight , but it breakes all the bones which are the maine pillars and props of nature , the burthen was so heavie and so great , that it made all the burthen that was in him to shake . and in another psalm . my moisture is turned into the drought of summer : this sorrow went so deepe into his soule , that it did not only take away his outward refreshing , but it tooke away all the moist humors , the inward juyce , the very oyle of life . it is admirable which the prophet hosea saith hosea . . i will meet them as a beare bereaved of her whelps , and will rend the kall of their hearts . you must not thinke to have a whip and away , but the lord will breake the very kall of those proud hearts of yours , rather then hee will suffer sinne to dwell in you where his throne should be : and hence it is , that this sorrow sinke many . did you never see a soule in distresse of conscience , he is all turned to dust and ashes ; this sorrow goeth to the quicke , it is not a little touch and away , but it breaketh the heart inwardly . for the opening of this point , let me discover these particulars : first , how the lord workes this sorrow , and how it is brought into the soule . secondly , i will shew you the behaviour of the soule when it is thus peirced , and this will shew the soundnesse . thirdly , i will shew some reason why it must be so . fourthly , i will answer some questions . fiftly , make some uses , and therein lay downe some ends how we may helpe forward this worke when it is begunne . for the first , i know god deales sometimes openly , and sometimes more secretly : but for the first , how this pricking comes into the soule , and how the lord stabbs the soule , and makes at a man to thrust him through . this discovers it selfe in three particulars . first , the lord commonly and usually lets in a kinde of amazement into the mind of a sinner , and a kind of gastering : as it is with a sudden blow upon the head , if it comes with some violence , it dazells a man , that he knowes not where he is ; just so it is generally with the soule , the lord lets in some flashes of his truth , and darts in some evidences of his truth into the heart of a man , the hammer of gods law layeth a sudden blow upon the heart , and this discovers the vile nature of sinne ; as when a drunkard is drunke to day , and will be so to morrow , and the minister preacheth against that sinne , and yet he will be drunke still , and the blasphemer saith , come le ts sweare the minister out of the pulpit , now it may be the lord lets in some suddaine truth , that unmaskes the soule , and drives him to sudden amaze , that now he sees his corruptions to be otherwise then ever he did ; commonly he doth not yet see the evill of sinne , but he is driven to a stand and a pawse , and he doth not know what to say of himselfe , nor what to thinke of his sinne , there is a kinde of tumult in his thoughts , and a confused cumber , he knowes not what to make of himselfe , and he goeth away in a kind of confused distemper : thus it was with paul when he was running a long to damascus ; and had gotten a lustie steed to make hast , suddenly there did shine a light from heaven , and he heard a voice from heaven saying unto him , saul , saul , why persecutest thou me ? he marvelled at the matter , and yet he did not know what the matter was , and therefore he saith , who art thou lord ? what wouldest thou have me do● ? as it was with saul , so it is most commonly with us all , it may be a poore man drops into the church , and the lord lets in a light , and the lord doth compas him about with some threatnings of the law , and shewes him the nature of sinne , and the damnation that comes by it , and thereupon his thoughts beginne to hurry in one upon another , and he retyres home , and thinks thus with himselfe , surely the preacher spake strange things to day , if all be true that he spake , then certainly my conditiō is naught , surely there is more in sinne then ever i thought of ; i did alwaies thinke that such sinnes as were grosse and punishable by the law of man , were abominable , and god was incensed against them , but what ? will every wicked thought sinke the soule into hell unlesse god pardon it ? and is god so just , and so severe , and will he punish all sinners ? and must i answere for all my petty oathes ? if i shall be condemned for my words , and thoughts , it is a strange thing : well , i will inquire further of the matter , it is marvelous hard if it be true . many a man hath beene thus , and goeth no further for the present . well then , secondly , he resolves to heare the minister againe , and he fals to reading and conferring with others , to try if it be so as the minister before revealed unto him , and commonly he goeth to heare the same minister againe , and by this meanes what with hearing and reading & conferring , he seeth the thing he doubted of is too certaine , and that the thing be questioned before is without all doubt : the law is just , the word is plaine , if god be true , this is true , the wages of sinne is death ; yea of every sinful thought : and , he that beleeveth not , is condemned already : so that now the sinner beginnes to consider that the condemnation threatned sleepes not , and that god hath him in chase , and that punishment that god threatens shall be executed upon him sooner or latter : thus the soule from a generall amazement , comes to see that it is so , and by this meanes he is surprised with a sudden feare of spirit in expectation and suspition of what is discovered , left god should lay it upon him , in so much that the soule saith , what if god should damne me , god may doe it : and what if god should execute his vengeance upon me , the soule feareth that the evill discovered will fall upon him , the nature of his feare is this , he knoweth there is cause of feare , and he cannot beare the evill when it is come . he saith , i am a sinfull wretch , and god may damne me for ought i know , and what if god should damne me : this is the reason of those phrases of scripture , wee have not received the spirit of bondage to feare againe , the spirit that shewes our bondage , and thence comes this feare . hence it is that the apostle saith to timothy , god hath not given us the spirit of feare : that is , the spirit of bondage that workes feare ; & therefore the lord saith by moses , thy life shall hang in doubt before thee , and thou shalt feare day and night , thou shalt have no assurance of thy life . it is with a soule in this feare , as it was with belshazzar when he commanded the cups to be brought out of the house of the lord , that he , and his nobles , and his concubines might quaffe in them , & brave against the god of israel : then came a hand writing against him on the wall , and when he saw it , his thoughts troubled him and his face beganne to gather palenesse , and his knees knocked one against another , as if he should say , surely there is some strange evill appointed for me , and with that , his heart began to tremble and shake ; just so it is with this feare , he that runnes ryot in the way of wickednesse , aud thinkes to despise gods spirit , & to hate the lord almighty , and to resist the work of his grace and saith within himselfe , let us goe & heare the minister , that we may cavill at him , and persecute him . now it may be there comes this feare and hand-writing against him ; and who knowes but that it may be thus with thee , whosoever thou art : for this is a note of the child of the devill , to hate gods servants , and ministers . now when a wicked man heares this , he saith , the word of god was profestly spoken against him , and these are my sinnes , and these are the judgements and plagues threatned against them , and therefore why may not i be damned ? and why may i not be plagued ? and thus his heart is full of feare , & he begins to reason with himselfe ; what , is this the nature of sinne ? and are these the judgmēts of god denounced against sinfull creatures ? why then , what if god should lay these judgemēts upon my soule ? and who knoweth but god will doe so to me this day ; plucke me out of the land of the living ? i am sure my sinnes are such , and gods judgements are such threatned against them , and therefore why may not this be ? and when he goeth to bed he reasoneth thus ; what if i never rise more ? and when he goeth from home , what if i never returne more ? and god may take me with my meate in my mouth , and cast me downe into hell fire for ever . the soule being in this estate , and the heart being thus pestered and plagued with the feare of gods wrath that followeth a man like a jailor , he is hindred still that he cannot sinne so freely , but still the wrath of god pursueth him , and saith , do you not feare that god may take you away in the act of sinning , and in the middest of your chambring and wantonnesse ? the heart being thus pestered with this feare , it is not able to endure it , he labours to drive away this trouble and dread from his mind , and still he thinkes god is against him , and he heares some behind him saying , thou must come to judgement and be plagued : now the soule labours to drinke away and play away this sorrow . another man haply that was a prodigall before , riseth now early and will be exceedingly busied about his occasiōs all the day long , that these things may take up his mind ; & the reason is , there lyeth something at the heart and he cannot tell which way to drive away his feare , but he labours all in vaine : for this is to make up walls with untempered morter which will presently fall downe ; it is as much as a man should labour to ease himself of sinne by sinning , to give a man cold drinke in a hot burning feaver . thirdly , in the third place the lord pursueth the soule , and when the heart cannot be rid of this feare , the lord beginnes to let fly against the soule of a sinner , and discharges that evill upon him which was formerly feared , and affliction enters into the heart . the nature of feare is to feare an evill to come : now the lord makes the soule to see that it is not only great drunkards & adulterers that are threatned , but every sinfull thought and idle word . the soule would faine have driven away this feare , but the lord will not let him , but saith , these curses shall kindle upon thee , and shall continue for ever to thy perdition . and hence comes this sorrow , the lord lets in some veine of his vengeance , and some secret displeasure of his , and makes sinne to stabbe the soule , and then the curse lyeth upon him , and the lord as it were kindles the fire of his wrath upon him really , and makes him see this is that which he feared . now his conscience is all on a flame within him , and he saith to himselfe , thou hast sinned and offended a just god , and therefore thou must be damned and to hell thou must goe : this is the particular seising of the curse upon a sinfull soule ; for this is the nature of true sorrow , if evill be to come we feare it , if evill be upon us we grieue and sorrow for it , herein is the greatest worke of all , & the lord deales diversly as he seeth fit ; specially these three wayes . first , if god have a purpose to civilize a man , he will lay his sorrow as a fetter upon him ; he only meanes to civilize him , and knocke off his fingers from base courses , as wee have knowne some in our daies ; many desperate persecutors of gods people , god casts his sorrow into their hearts , and then they say , they will persecute gods people no more , haply they are naught still , but god confines them first : god only rippes the skinne a little , and layeth some small blow upon him : but if a man have been rude and a great ryoter , the lord begins to serve a writ upon him , and saith , thou art the man , to thee be it spoken , thy sins are weighed , and thou art found too light , heaven and salvation is departed from thee , thy sorrow is begunne here , never to have end hereafter , but thou must continue in endlesse torments : thou hast continued in sinne , and therefore expect the fierce anger of the lord to be upon thee for ever ; so that now the soule seeth the flashes of hell and gods wrath upon the soule , and the terrours of hell lay hold upon the heart , and he confesseth he is so , and he hath done so : and therfore he is a poore damned creature , and then the soule labours to welter it , and it may be his conscience will be deluded by some carnall minister that makes the way broader then it is , and bids him goe and drinke , and play , and worke away his sorrow : or else it may be , he stops the mouth of conscience with some outward performances : it may be his conscience saith , thou hast committed these & these sinnes , and thou wilt be damned for them ; and then he entreats conscience to be quiet & hold his peace , and he will pray in his family , and heare sermons , and take up some good courses ; and thus he takes up a quiet civill course , and stayeth here a while , & at last comes to nothing : and thus god leaves him in the lurch , if he meanes only to civilize him . but secondly , if god intends to doe good to a man , he will not let him goe thus , and fall to a civill course : when a man begins to colour over his old sinnes , and god hath broken his teeth , that he cannot worry as formerly : but yet there is no power in him : if the lord love that soule , he will much the more clearely reveale his sinnes unto him : god will plucke away all his chambering and wantonnesse , all his pride and peevishnesse , and pull off his vizzard , and shew him all his sinnes , and pursue him ; therefore as before god entred the blow , so now he followes it home . and hence it is that iob saith , the arrowes of the almighty sticke fast in me , and the venome thereof drinkes up my spirits , and the terrours of the almighty encampe themselves against me every way . and as david saith , thou keepest my eyes waking , and my sinnes are ever before me . if god love a sinner , and meane to doe good to him , he will not let him looke off his sinne , the lord wil ferret him from his denne , and from his base courses and practises : he will be with you in all your stealing and pilfering , and in all your cursed devises , if you belong to him he will not give you over . and in another place iob saith , how long wilt thou not depart from me , nor let me alone till i swallow downe my spittle ? you had better a great deale now have your hearts humbled and broken , and see your sinnes , then to see them when there is no remedy . and in another place the holy man iob saith , thou wilt not suffer me to take in my breath , but fillest me with bitternesse . your eyes have beholden vanity , & therefore now you shall see the lords wrath against you for your sinnes ; and you have breathed out your venome against the lord of heaven , therefore now he will fill your soules with indignation , in so much that he shall breath in his wrath , as you have breathed out your oathes against him : you have filled the lords eyes and eares with your abominations , and the lord of heaven shall fill you answerably with his wrath . and in another place iob saith , thou wilt breake a dry leafe tossed too and fro : and yet the lord brake him : now the soule seeth all the evill , and the lord pursueth him and sets conscience aworke to the full . consider that of the apostle , that all those might be damned which beleeved not the truth , but had pleasure in unrighteousnesse : even all of them . what , shall no great ones be saved ? no , nor you little ones neither ; all that lay not hold upon christ , but have pleasure in unrighteousnesse , not only great ones , and such as are abominably prophane , but even all that had pleasure in wickednesse . now conscience saith , doest not thou know that thou art one of them that have had pleasure in unrighteousnesse , therefore away thou must goe , and thou shalt be damned : now the soule shakes , and is driven beyond it selfe , and would utterly faint , but that the lord upholds it with one hand , as he beates it downe with the other ; he thinkes that every thing is against him , and the fire burnes to consume him , and he thinkes the ayre will poyson him , conscience flies in his face , and he thinkes hell mouth is open to receive him , and the wrath of god hangs over his head , and if god should take away his life he should tumble head-long downe to hell . now the soule is beyond all shift , when it is day , he wisheth it were night , & when it is night he wisheth it were day ; the wrath of god followeth him wheresoever he goeth , and the soule would faine be rid of this , but he cannot ; and yet all the while the soule is not heavy and sorrowfull for sinne , he is burdened , and could be content to throw away the punishment and horror of sinne , but not the sweet of sinne : as it is with a child that ta●es a live coale in his hand , thinking to play with it , when he feeles fire in it , he throws it away , he doth not throw it away , because it is blacke , but because it burnes him ; so it is here : a sinfull wretch will throw away his sinne , because of the wrath of god that is due to him for it , and the drunkard will be drunke no more , but if he might have his queanes and his pots without any punishment or trouble , he would have them with all his heart , he loves the blacke and sweet of sinne well enough , but he loves not the plague of sinne . foolish people ( saith the prophet ) are plagued for their sinne . if thou roarest for disquiet of heart , and thy bones are broken ; it is because of thy sin ; thy pride , and drunkennesse , and uncleannesse , brought this upon thee ; if thou wilt be eased of the plague , throw away thy corruptions , if you would have the effect removed , then take away the cause . there are two things in sinne which make a man sorrowfull ; first sinne it selfe that doth defile a man , and separate him from god : secondly the punishment of sinne . now the sinner lookes either so far at sinne as it causeth punishment , or as it separats from god. haply a sinner will come to this , he will be content to carry his heart , and that furiously against sinne , because it brings judgements and plagues ; but thus farre a hypocrite may goe , a judas , a caine , a saul : caine would say his sinnes were greater then could be forgiven : because he had killed his brother ; but he could never see his sinne so vile ; because it did separate him from god. thus you see how god enters the blow , and followeth it home upon the soule , but yet for all this , god may leave a man as he did iudas and saul , and there is an end of them . now in the third place , if the lord purpose to doe good to the soule , he will not suffer him to be quiet here , but he openeth the eye of the soule further ; and makes him sorrow , not because it is a great and shamefull sinne , but the lord saith to the soule , even the least sinne makes a separation betweene me and thee ; and the heart begins to reason thus , lord is this true ? is this the smart of sinne ? and is this the vile nature of sinne ? o lord ! how odious are these abominations that cause this evill , and though they had not caused this evill , yet this is worse then the evill , that they make a separation betweene god and my soule . good lord , why was i borne ? and why came i into this world ? why did god continue me here , and all the meanes of grace for my good , and all the comforts of this life , wherby my course might be maintained and made lesse tedious ? what if i did want this horrour of heart , and had all the ease in the world ? and what if i might be free from all misery on earth ? what were this , so long as i had sin in my soule , that makes a separation betweene god & my soule ? i was made to be one with god , & to have cōmunion w th god , & to obey his cōmandements , but i have departed from god by sin & departed from his cōmandements . a godlesse and a gracelesse man is a miserable man though he were never plagued at all ; i was made to honour god , and i have done nothing else but dishonour him : i was made to subject my selfe to the good will of god , but i have withdrawne my selfe from his will ; and this is my misery and my plague ; if i had beene in hell , and had not had sinne , i had beene a happy man , and though i had beene in heaven and had had sin i had beene a miserable man ; because it makes a separation betweene me and my god. nay , the sinner still thus pleads with himselfe , what is this to me that i am rich and miserable , honourable and damned , to have quiet , and ease here , and a benummed conscience , and so in the end to be throwne among the devils for dogges meat ? if i had all the ease , wealth , honours , and friends in the world , so long as i have this vile heart i could not be a happy man. if you were never pierced for your sinnes your condition is woefull , you shall have enough of it one day , you that are never troubled for your sinnes but goe on smoothly , know this , i charge you in the name of the lord jesus christ , though you had all the ease and pleasures in the world , so long as you have these proud , sturdy , unfaithfull hearts , you are as miserable creatures as ever breathed upon the face of the earth . thus the heart complaines as sometimes the lamenting church did , woe to us that we have sinned , not because we have deserved plagues , but because we have sinned , woe to us , for the god of grace is gone from us , and the god of mercy is gone from us , because we have sinned ; and the god of blessednesse is gone from us because we haue walked in cursed waies . hold here and then your sorrow goeth right , if the soule can say , though i have no horrour of heart , yet if i have this sinfull heart , i am a miserable man. then thy sorrow is right . sometimes god deales thus punctually with a man ; first , he drives it to an amazement , secondly , he workes in him marvelous feare of evill that is to come ; thirdly , he possesseth the soule with the feeling of the evill , and so forth , as in the former particulars , but yet is bound to no time , and therfore we must not limit the holy one of israel : it is true , the lord may presse in upon the soule , and worke all this on the sudden , but yet experience hath proved , and reason will confirme it , when god workes never so suddēly , he affecteth the soule , thus whē a poore soule commeth in the congregation , he layeth some truth upon him , that is new and terrible , so that the soule dare not deny it , nor yet fully resist it , but is in a maze , and by and by it may be the lord opens his eyes and awakens his conscience , and makes that more evidēt to the soule , and so immediately arrests the soule , and then sorrow fals in a maine upon it ; and the heart thinkes god meant my courses , and the minister spake against him ; and he must go downe to hell suddenly ; so that sometimes the sinner cries out in the congregation , and though he contain himselfe for a time , yet he buckles under the burthen ; all this may be done at one sermon , in one doctrine , or in one part of an use ; but usually this is gods maner of working . but now the question in the next place will be this , how doth the soule behave it selfe under this sorrow ? i answer , when the soule is sorrowfull for sin , as it is sinne , and as it is a breach of the law of god , it may appeare by these two particulars . first , the soule is most of all weary of sin , because of the vile nature of it . secondly , it is restlesse in importuning the lord for mercy and pardon for it . first , the heart is most of all weary of the burthen of sinne , as it is sinne , and thinkes it the greatest burthen in the world : as a man that hath a great burthen on his backe wrincheth this way and that way , and if he cannot remove it , yet he will ease it ; so the heart useth all meanes , and taketh all courses , that if it were possible , it may cast off and ease it selfe of the vilenesse of sinne & plague of sinne . this wearisomnesse of the soule , which followeth the weight of sinne , makes it self knowne in these three particulars . first , his eye is ever upon it , his mouth is ever speaking of it , and he is alwaies complaining against it , and he is readily content to take shame to himselfe for it . if a man have a sore place in his body , his eye , and his finger will ever be upon it : so it is with the soule ; as the people when they apprehended the hideous wrath of god against them , they entreated samuel to pray for them , for ( say they ) we have added to all our sinnes this specially , in asking of us a king. as it is with a man that hath the stone in the reines , or some stitch in his side , or where ever his paine or trouble is , there he complaines most ; and when the physitiā comes to feele on his body he saith , is it here ? no ●●ith he : is it here ? and whē he commeth to the right place , he saith , there it is , cut there , and launce there : so it is with a man that is stung with the vile nature of sinne , when he comes to complaine of sinne , he doth not altogether complaine of his horrour , nor of death ; but he saith , o! that chambring and wantonnesse , that pride and stubbornnesse and rebellion of heart : o! that ryoting , and malice against the saints of god : the soule seeth this , & complaines of it , and takes shame to himselfe for it ; as paul deales with himselfe : which argues a heart truly weary of corruption . i was a persecutor , and a blasphemer , and the like ; and i was received to mercy ; he doth not say , i was in horrour or in trouble , but i was a persecutor : he doth not say , i was thus and thus plagued , but i was an injurious person to gods church , there he was weary , and there he would be eased , if it were possible . let all vile wretches tremble at it , for god hath enough for all pharoes and nymrods . away therefore with all these lapwing cries and complaints , it is the nature of that bird to cry & flutter most when she is farthest from her neast , because by this meanes she would cozen passengers , and have her young ones : so it is with an hypocrite , he will complaine a great way off of his sinne , and have some secret turning . it is admirable to see how hard it is for a man to lay open his sinnes before god , it is a signe that he is never weary of sinne , that he is not willing truly to confesse his sinne , when he is lawfully called to it , and when he pretends 〈◊〉 it is true sometimes god will accept of a confession made to him in secret , if it be in truth , but when god will have a man unbowell himselfe , and all his abominations , and when a man commeth and desires comfort in this kinde , then for a man to cover his sinne , and to complaine a farre off of some ordinary corruption , which every poore child of god is troubled with , and that particular lust whereof he is guilty for shame he is not willing to acknowledge ; this argueth that the heart is naught and never sound this wearisomnesse of sinne : i know that the best heart under heaven will have many windings and turnings ; but the lord will never leave the heart in this case , till he come to deale plainly ; and say , these are my sinnes , and this is my uncleannes , and this is my secret theft , and thus he openeth himselfe at large , to that man whom god hath appointed for that end : but some are content to confesse and complaine of their sinnes when god hath them upon the racke , and judas did , but marke , his punishment is the greatest cause of his complaint , and hell is his greatest feare , he 〈◊〉 weary of sinne because of the plague and punishment due to it , but he never regards the vilenesse of sinne in this respect , because it makes a separation betweene god and his soule . secondly , as the soule complaines of the vile nature of sin and desires to have his face covered with shame , for it is so in the second place ; it will never meddle with nor give way to any thing that is sinfull , so farre as it is revealed , so to be setting aside sudden passions , and violent temptations , but when a man is come to himselfe againe , his conscience is awakened ; this is sure , the soule will not dare to tamper with any thing that is sinful : why ? becaus it hath bin wearied with the burthen of it before . it is the practice of the lamenting church in hosea ; ashur shall not save us , we will not ride on horses , neither will we say to the workes of our hands : ye are our gods , for with thee the fatherles finde mercy . that is , we wil meddle no more with any thing that is sinfull , wh●reby we have dishonoure● god heretofore , for they had trusted in their horses , & made idols , and relyed upon them , but now they cast them cleane off . the reason is , because when the soule seeth sin as it is sinne , and that it is burthen to the soule , and the heart is now weary of it , it will lay no more weight upon it , because now the heart is weary enough already . the blasphemer feares an oath , & the adulterer shakes to see his quean , and he trembles to see the place where his abominations have beene committed , and now his heart loathes all these . if a man hath beene once at deaths doore by drinking deadly poyson , he will never tast of it more ; nay , he will not endure the sight of that cup , he wil rather fare hardly , and rather starve then eate and drinke that which shall kill him , so ( saith the soule ) it is sin that hath made a separation betweene me and my god , this pride , or this uncleannesse had been the death of me if god had not beene mercifull unto me , and therefore i will rather sinke and die then meddle with these sinnes any more . and hence it is , that if any thing come under the colour of corruption , the soule that is truly weary of sinne , saith , omitting of this duty is evill , and therefore i will not omit it , the doing of this action is sinfull , and therefore i will not doe it ; because the sinne is worse then the plague , he will take the lesse evill of the two , as we use to doe in other matters : if a man hate his sinne for the plague , then so soone as that is removed , he returnes to his sinne againe , the blow was but weake . this was the fault in judas his sorrow he did see and confesse his sinnes , and bewaile them , and did more then many will doe now a daies , & tooke shame to himselfe , bu● though he confessed and complained of his sinne , yet he would rather commit murther upon himselfe , then under-goe the horrour of sinne ; if he had beene weary of sin because of the loathsomenesse of it , he would not have layed violent hands upon himselfe : these two passages are every where , where true saving grace is . now in the third place , if god should deprive a sinner of his judgement and horrour of conscience , yet if his heart be truely apprehensive of sin as it is sinne , he cannot lay aside his sorrow ; so long as sin prevailes and gets head against him , and dogges him up and downe , nothing will content him , but the removall of his sinne : that soule which was cured by any other meane save onely by christ , was never truly wounded for sinne : if ease cures him , then horrour was his vexation : if honour cure him , then shame was his burthen : if riches cure him , thē poverty did most of all pinch him : but if the soule were truly wounded for sin , then nothing can cure him but a saviour to pardon him , and grace to purge him : for what is that to the soule , to have ease and liberty , nay to be in heaven , if he have a naughty rebellious heart , nay if it were possible for him to be in heaven with his sinfull heart , it would tyre him and burthen him there : therefore those soules that are cured by any thing saving by christ , those soules were never truly wounded for sinne as sinne : it may be horror and vexation lay heavy upon thē , but it was not the stroke of sinne that did trouble them . then gather up all , he that which out of the vilenesse which he seeth in sinne is content to take shame to himselfe , and will not meddle with his sinne , neither carelesly nor willingly , and is not cured by any thing saving by christ , this man behaveth himselfe truly in the first place . thus much of the tryall . secondly , againe , the soule is restlesse in importuning the lord for mercy , and will not be quieted till it get some evidence of gods favour , the soule will take on nay , it will not be contented unles it can finde some glimps of acceptance through the goodnesse of god in christ. this is plaine , if a man be burthened with a weight , or some heavy load that is laid upon him , if that he be fallen under his burthen , he lyeth there like to die , and if there be none neere to succour him , all his care is to cry out for helpe , and though he seeth no man yet he cryeth out , o help , help , for the lords sake . saul was without sight three daies , and no doubt he prayed to god all that while , as if he had resolved to give him no rest till he had found mercy : this is the nature of true sorrow , it ever drives a man to god , whereas reprobate sorrow drives a man from god : nay , it may be , though the heart thinkes it shall never finde mercy , yet the lord carryeth on the soule in an earnest desire , and using the meanes , and wil not off from god , and from his word and sacraments and ordinances , nay , though he sometime concludes that he shall never get mercy , nor get power against his corruptions ; and then one saith , you had best leave off all ; nay , ( saith the soule ) i cannot be worse then i am , if i goe to hell i will goe this way . there is a kinde of sorrow in the heart which is heavenly and godly , but reprobate sorrow even drives a man from god , and maks him say , if i am damned i am damned , if i be a reprobate i am so . o ●hou wretch , is this all ? if a poore creature that is pressed under his burthen cryeth for helpe , when almost nature & strength doth faile , he crieth still for helpe , and that is all he can say , and so he dyes , and this is the last word that he speaks with a soft still voice o help , help : so it is with the soule of a poore languishing sinner , when the heart is burthened with the vilenesse of the nature of sinne and the separation from god by the same , he doth not now cry ease and liberty and riches lord : no , he cries mercy mercy lord on this vile heart of mine , and give me power against these mighty lusts : & after many means using when he is going the way of all flesh , his last word is mercy . me thinkes i see this poore soule slyding away and saying , how many sinnes have i committed , oh mercy , mercy , christ. and this is the last word he speaketh , and so he dies ; and no question but mercy shall be given him . it is not a lord have mercy upon me , and god forgive me will serve the turne : no , it is otherwise , if ever god set home this worke , he will make you restlesse in seeking mercy , and nothing shall content you but mercy to pardon your sinnes , and grace to subdue them , and the soule thinkes if mercy would but shine upon him , and if his sinnes were taken away that they might never hinder him in a christiā course , he were a happy man : this is the frame of the soule that is truely weary of sinne . when the young man came to christ , and played fayre and a farre off , and said he could do any thing . well ( said christ ) if thou canst doe any thing , then goe and sell all that thou hast and give it to the poore : but he went away sorrowfull from christ ( saith the text ) he did not come to christ sorrowful , but wēt away sorrowfull from christ whereas if he had beene burthened with sinne as sinne , he would have come to christ sorrowfull , and say , now i see lord the world is a heavy burthē , o lord help me against it , give me mercy to pardon me , and grace to remove it : but our sauiour heard no more of the young man , and as it is in the text , this pricking of heart made the jewes come to peter saying● , men and brethren , what shall wee doe ? they did not as a great many say now a dayes , if the minister were far enough off from me , and i from him , i were happy , i cannot be quiet for him : these are reprobate speeches : but the sinner that is truly humbled and burthened with sinne as sinne , he comes home , and is resolved to wait for mercy till the lord sheweth mercy to him . carnall sorrow sent iudas and achitophel to the gallowes , but godly sorrow ever drives a man to god. when ionah was in the whales belly he said , lord , though i cannot come to thy temple , i will looke towards it : so a sorrowfull soule that is truly burthened with sinne , will say , though i cannot come to heaven , yet i will looke up to heaven : and though i never finde mercy , yet for mercy will i wait : thy mercy onely lord shall content me . the next thing is this , we thinke of all things our sinne most pleasant , and nothing so grievous as gods commandements , and therefore will these sinnes wherein we have taken so much content , will these so wound the soule ; why should sinne so wound and pierce the soule ? the reasons are these three . the first is this , the soule must be pierced with sinne , because it is the greatest evill of the soule , and therefore if the heart doe but truly apprehend it , it cannot but it must be most of all burthened with it : if a man beare two weights on his backe , that is most grievous which is most heavy ; if he feele the burthen , as the nature of it requires , it will most presse the shoulders of him that beares it ; if the one be thirtie and the other fortie pound weight , nature will be most burthened with the greatest weight : so there is no evill so properly and directly evill to the soule , as the evill of sinne : punishment deprives the soule of ease and quiet , but sin depives the soule of god , and the maine end for which it was created , through which the soule must be happy , or for the want of this it must be accursed . now sinne is as it were ten thousand weight , when as sorrow and shame and punishment , they are but a hundred weight : if it were possible for a man to have all the ease and quiet in the world , and to be in heaven , yet if he had a foule heart and a sinfull soule , he were a miserable cursed creature , and if it were possible to be in hell , free from sinne , he were a happy man. there is nothing that can do properly good to the soule but god , and nothing can properly doe any hurt to the soule but sinne , which estrāgeth the heart from god , which is the chiefest good . if a man had all the pleasures and contents the world could afford , nothing wil satisfie the soule but god , and if the soule were in horrour , and had the presence of god with it , it would not but be comforted and quieted therewith , it is possible ; nay , god doth it also , he makes the soule of a man feele the burthen of sinne because of the vilenesse of it , as well as of the plague and punishment of it . when the lord will fasten a mans sinne to his conscience , he is able to force the soule to apprehend the evill of sinne as well as the torment and plague of sinne . and the ground is this , take the soule as it is polluted with corruption and all abominations , sinne is very crosse to the nature of the soule , it is a creature and a created thing by god , and hath his being from god , and the soule as it is a creature , was made for god : and howsoever the power of sinne prevailed with it and made it fall short of god , yet the nature of the soule still , considering it as it is a creature , it is made for god , and desires to have fellowship and union with god : therefore marke how i despute : if sinne be the worst evill to the soule , as crossing the end of it , and depriving the soule of his chiefest good , then the lord is able to make the soule see sinne as the greatest evill to the soule ; but sinne crosseth the end of the creature , for the end of the creature is godward , and to have union and fellowship with god. therefore the lord is able to make the soule see the evill of sinne as well as the evill of punishment : therefore it is no wonder that the heart be most of all pierced with sinne . the second reason is , because by sound sorrow the soule is truly prepared and fitted for the lord jesus christ , and no other way then this : namely , when the soule sees the burthen of sin as sin : for when the soule comes to feele sinne in the proper colours of it , and to be affected with the loathsomnesse that is in that sin , which hath formerly over-ruled it : now the soule begins to renounce the power of that sinne , and to withdraw himselfe from under the dominion of his corruptions , so that the union betweene sin and the soule is now broken , and roome is prepared & way is made for the lord jesus to come into the soule ; when sorrow hath wearied the heart and loosened it from the love of sinne then the heart is fitted for christ. as it is with a vessell that hath beene for dishonour , if a man will turne the nature of it and make it a vessell of honour , he must not only beat it a little , but he must melt it throughly , and then it is fit to be a vessell of honour . so the soule of every sinfull man and woman is a vessell of dishonour , and sinne hath marvelously polluted them . now if you will have your hearts fitted for christ , you must not only have your hearts warmed a little by humiliation , but you must have them melted all to pieces , and the heart must be content to part with al abominations whatsoever , that so the lord may take place in it , and rule over it even for ever . first , cast out the strong man , and then the lord christ wil come in and take possession of the heart ; sinne and satan are the strong man , and the lord christ binds this strong man and casts him out , when he sheweth the vilenesse of sinne , and trieth the heart with the burthen of it , and binds the soule to good behaviour ; that now the heart is readily content that christ should come and doe all in the soule . many haue gone a great way in the strok of humiliatiō , and yet because it neuer went through to the quicke , they have gone backe againe , and become as vile as ever they were ; i have knowne men , that the lord hath layed a heavy burthen upon them ; and awakened their consciences , and driven them to a desperate extremity , and yet after much anguish and many resolutions and the prizing of christ , as they conceived , and after the renouncing of all , to take christ upon his owne termes , as they imagined ; and even these when they have beene eased and refreshed , and god hath taken off the trouble , they have come to be as crosse to god and all goodnesse , and as full of hatred to gods children as ever , and worse too . now why did these fal away ? why were they never justified and sanctified ? and why did they never come to beleeve in the lord jesus ? the reason is , because their hearts were never pierced for their sinne , they were never kindly loosened from it ; this is the meaning of that place in ier. plow up the fallow grounds of your hearts , and sow not among thornes , it is nothing else , but with sound saving sorrow to have the heart pierced with the terrours of the law seising upon it , and the vilenesse of sinne wounding the conscience for it . the heart of a man is compared to fallow ground that is unfruitfull ; you must not sow amongst thornes and thistles , first plow it , and lay it bare and naked , and then cast in your seed . if a man plow here a furrow , and there a furrow , & leave here and there a bawke , he is never like to have a good croppe , there will grow so many thistles and so much grasse , that it will choake the seed : our hearts are this ground , and our corruptions are these thornes and thistles : now if a man be content to finde some sinne hatefull , because it is shamefull , but will keepe here a lust & there a lust , he will never make any good husbandry of his heart : though a faithfull minister should sow all the grace of the promises in his soule , he would never get any good by them , but the corruptions that remaine in the heart wil hinder the saving worke thereof . therefore plow up all , & by sound saving sorrow labour to have thy heart burthened for sin , and estranged from it , and this is good husbandry indeed ; the want of this was the wound of the thorny ground as you may see in the parable , those hearers had much of the world in them , much ease , and profit , and pleasure , and these choaked the word and made it utterly unfruitful , and so they never received comfort nor mercy afterwards . this is that which the prophet david saith , a contrite and an humble heart o god thou wilt not despise ▪ if you would have your hearts such as god may ●ake delight in , and accept ; you must have them broken and contrite : david saith the lords voice breaketh the cedars of libanus . so the voice of the lord like lightning must thunder into the corrupt heart of sinfull creatures . a contrite heart is that which is powdered all to dust , as the prophet saith , thou bringest us to dust , and then thou sayest , returne againe yee sonnes of men . so the heart must be broken all in pieces , to pouder , and the union of sinne must be broken , and it must be content to be weaned from all sinne ; as you may make any thing of the hardest flint that is broken all to dust , so it is with the heart that is thus fitted and fashioned ; if there be any corruption that the heart lingers after , it will hinder the worke of preparation : if a man cut off all from a branch , save one sliver ; that will make it grow still that it cannot be ingrafted into another stocke ; so though a mans corrupt heart depart from many sinnes & scandalous abominations : yet if he keepe the love of any one sinne , it will be his destruction : as many a man after horror of heart hath had a love after some base lust or other and is held by it so fast , that he can never be ingrafted into the lord jesus . this one lust may breake his necke and send him downe to hell . so then , if the soule onely can be fitted for christ by ●ound sorrow , then this must needs pierce the heart before christ can come there , but the heart cannot be fitted for christ without this , and therefore of necessity , the heart must be truly wounded with sorrow for sinne . the last reason is this , because by this meanes the heart comes to set a high price upon christ and grace , either the grace of god offered in the gospell , or that good way which god hath commanded us to walke in . if the heart finde the greatest evill to be in horror and vexation , then ease and quietnesse from these will be the greatest good ; but now the soule seeth grace to be truly precious ; because it seeth sinne to be truly vile : and this is the end why the lord makes the soule see the vilenesse of sinne ; that the heart may be brought to see the excellency in christ and prize him above all . now there are two questions to be answered . first , whether this sound sorrow be a work of saving grace , and such a worke as cannot be in a reprobate . secondly , whether god doth worke this in all men that are truly converted and brought home to christ , and whether he workes this in all alike or no. for the first , whether is this a worke of saving grace yea or no , and such as cannot be in a reprobate : for answer to this , first i will shew the order that this worke hath to the other workes . secondly , i will shew the difference of this from sanctifying sorrow , and yet it comes to be sanctifying sorrow . for the order : first , the heart in this worke is not yet conceived to be in christ , but only to be fitted and prepared for christ. if you stoppe here in your consideration , and despute not of any worke to come , it is only in the way to be ingrafted into christ ; but so , that undoubtedly that soule which hath this worke upon it shall have faith powred into it : for this is the meaning of that place , the lord iesus came to socke and s●ve that which was lost . now to be lost is not because a man is sinfull and miserable in himselfe ; but he is lost that seeth the evill of sinne , and the punishment that comes therby , & comes to be lost in his owne apprehension , in r●gard of his owne estate ; and he that is thus lost shall be sure to have christ and salvation by him . it was the end why christ came , and therefore it shall be fulfilled . but he that is truly sensible of his sinne and the vilenes of it , and abhors himself for it , he is truely lost , he is not yet settled on christ , for then he were safe enough , but he is truly sensible of his lost estate , and therefore shall have faith and christ ; though yet he partake not of them , yet he shall be everlastingly saved and redeemed by iesus christ. quest. and therefore this is an idle question , what if a man die in this worke of preparation before he come to have faith ? i say it is an idle question , because it is impossible that he which is thus prepared for christ and grace , but he shall have them before he die ▪ as the prophet saith , behold i will send my messenger before me to prepare my wayes . when the heart is fitted and prepared , the lord christ comes immediatly into it : the tēple is the soule , & the way is the preparation for christ ; so as the soule is yet to be conceived as in the way of preparation for christ ; not to have any formall worke of grace whereby he is able to do anything for himselfe . the next thing is the difference of the sound saving sorrow from sanctifying sorrow ; and you must know there is a double sorrow . first , there is a sorrow in preparation , secondly , there is a sorrow in sanctification . the sorrow of the soule in this preparative worke of it , is thus to be conceived ; when the word of god leaves an impression upon the heart of a man , so that the heart of it selfe is as it were a patient , and onely beares the blow of the spirit ; the spirit of the lord and the over-powring force of the same forceth the soule to beare the word : and hence come all those phrases of scripture , as wounded , pierced , pricked , and the like , only in the passive voice ; because the soule is a patient , and the lord by the almighty hand of his spirit , breakes in upon the soule , so that this sorrow in preparation is rather a sorrow wrought upon me , then any worke comming from any spirituall ability in my selfe . this is sorrow in preparation when i am a patient , and wherein i receive the worke of the spirit , and am forced and framed by the spirit to doe that which i doe in this kinde . but then secondly there is a sorrow in sanctification , and that is thus , that sorrow that doth flow from a spirituall principle of grace , & from that power which the heart hath formerly received from gods spirit : for sanctification comes after justification , and after the soule hath received faith and grace , then the heart hath a new power given unto it , whereby it is able to set forth it selfe into any holy action , so that in this a man is a free worker ; whereas sorrow in preparation is a worke wrought on me , and i am a patient and doe onely endure it : but i have not any spirituall power to doe any thing of my selfe . now mark what i say , both these are saving for rows , but they differ marvelously ; many thinketh at every saving work is a sanctifying work , w ch is false ; for every saving worke is not a sanctifiing worke , as the apostle saith , those whom he calleth , them he also justifies , and whom be justifies , he glorifies . glorification implies sanctification here in part , and glory for ever hereafter ; there is a saving worke and calling but yet not sanctifying worke ; for vocation is when god so farre enlighten● the minde , as to buckle the heart and to turne it away from corruption to him , and then afterwards god brings the heart to be justified , and then sanctified ; they are first called , and then justified ▪ and then glorified . the difference of those 〈…〉 is thus to be conceived in this simili●ud●● , as it is with the wheeles of a clocke , th●● 〈◊〉 qui●e wrong ; what must a man doe to set this clocke ●ight againe ? he must 〈◊〉 stoppe it 〈…〉 no longer wrong , and then turne it and set the wheeles right ; now all this while the clocke is a patient , and the work●man doth all . secondly , wherein is thu● set right , then the work man puts the plunmets and weights on it , and now the wheeles can runne of themselves by vertue of that poise and weight they have gottē ; so that these two are plaine different actions . just so it is with the 〈◊〉 of the soule , the will and the affections which are as the wheeles of this great and cur●ous clocke ( for the soule goes hel-ward and sin-ward , and the minde knows nothing , and the will and the affections imbrace nothing but hell and sinne ) now to bring these into any holy order , the lord must stoppe the soule , and that is done by the discovery of sinne and by this humiliation of heart ; when the lord lets a man see his sinne and saith to him ; if thou wilt have sinne thou must have hell and all together ; and then the soule saith , if it be so , i will meddle no more with sinne , the adulterer will be uncleane no more ; and the drunkard will bee drunke no more . now when the soule is thus turned , it looketh heaven-ward , and god-ward , and is content christ should rule over it : all this while the soule is a meere patient , this is a saving worke & a worke of gods spirit where ever it is soundly wrought , and will in the end be faith and grace . but now when the soule is se● heaven-ward ▪ & god justifies a poore sinne● , and pluckes him to himselfe by faith , and adopts him to be his child ; then the lord gives him of his spirit , and this is as the weight of the soule ; then by the power of that spirit the soule is able to runne right , & hath a principle of grace in it , and the poise of the spirit of grace which doth possesse the soule , makes it able freely to mourne for sinne , and to have the heart inlarged in the service of god : this is mainely the sanctifying worke . quest. the second question is this , whether doth the lord worke this in all , and whether doth he worke it in all alike or no. for i perceive the hearts of many poore christians are gasping for this , the lord never wrought upon me in this maner , and my heart was never thus battered & bruised , therefore how shall we know , whether the lord doth worke this in all or no , and in all alike ? answ. for the answere of this question , i will handle three things , first , the worke is the same in all , secondly , the maner is different in the most ; thirdly , many have it in them and yet perceive it not how or when it was wrought . first , this work of contrition of heart is wrought in every one in this worke of preparation , before he is , or can be planted into christ : for the truth of this and the substantiall nature of it , scripture is plaine , and reason is pregnant ; scriptures are many , i will only name three , as that in luke , our lord jesus christ came to seeke and to save that which was lost . we may observe two things , first , the qualification of that party whom christ will seeke and save , he must be a lost man in his owne apprehension : secondly , see the certainty of salvation of such a one , christ came for this end ; he came to seeke up and save that which was lost . now christ will not misse of his end ; he came for the lost sheepe , then the lost sheepe he will have ; & though the lost sheepe cannot seek nor save thēselves , yet christ will save them . thus you see , all men must be thus disposed before they can be saved ; and if thus fitted and disposed , they shall be certainely saved ; it is not enough for a man to be in a miserable estate and damnable condition , but he must also see it , and his heart must be truly affected with it , and finde and feele the but then of it ; not so much for the punishment , but for the sinne whereby his heart is estranged from god , and also god from his soule . now that the sensiblenesse of his lost condition is there spoken of , and this man that hath it shall be saved , may appeare , because the sensiblenesse of a mans condition in regard of the punishment of sinne is such , as a man may have , and yet never have grace and salvation : cain had the feeling of gods wrath and felt the punishment of it , and so did iudas also , and yet they were never sought up nor saved . the second place of scripture , is out of iohn , no man commeth to me except the father draweth him , by comming you must conceive beleeving , ( as in that famous place of iohn , he that comes to me shall never hunger , and he that believeth in me , shall never thirst ; ) now this text implyes two things , and they are profesly granted by the intendment of the apostle , for the people murmured why the pharisies and the great ones beleeved not and followed not christ , to whom christ answeres ; vnlesse my father from heaven draw them they cannot come : so that these two things are cleare , first , a man must be drawne , secondly , if he be drawne he shal surely come ▪ this drawing is thus much , when god opens the eye of a man and makes knowne his sinne , & sets downe the heart in the acknowledgement of sinne , so that he feeles the vilenesse and the burthen of it , and is content to part with the fame . when the lord shal lay all a mans abominations upon him , all his adulteries , and all his thefts , and now he sees what it is to depart from a blessed and a pure god ; o then , he will be drunke , and uncleane , and malitious no more , because the heart is weary of it , and is content to part with it . from hence i reason thus , true drawing is ever accompanied with true beleeving ; but this sense of sinne in regard of the punishment of it , is not alwaies accompanied with true beleeving , but a man must see his sinne further in the vilenes of it , and in the abomination of it ; and then he shall undoubtedly beleeve . the streame of the whole scripture runnes this way , as that in matthew , come to me all y●● that are weary and heavy laden and i will ease you : and this is that which esay saith , the spirit of the lord is upon me : because he hath anointed me to preach glad tidings to the meeke , he hath sent me to binde up the broken hearted , to proclaime liberty to the captives , & the opening of the prison to them that are bound , to proclaime the acceptable day of the lord , and to comfort them that mourne : nay , the garment of gladnesse is fitted only for the broken hearted , as in the third verse of that chapter , to appoint unto them that mourne in sion , to give unto them beauty for ashes , and the oyle of joy for mourning , and the garment of praise , for the spirit of heavinesse : nay , the promises of largest extent in scripture , doe either expresly belong unto such as a●● broken in heart , or else they doe imply so much that a man must be so before ever god can or will accept of him . as in the revelations , hoe , every one that will , let him come freely , and take of the water of the well of life and live for ever . so then , some may say , object . though a man were not broken hearted , yet if he will take this water of life , he shall live for ever ; answ. nay , but except he be broken hearted and humbled , he will never take it , as a man must have grace , so he must will the water of life : now to will the water of life is this ; to choose grace as the chiefest good ; and to prize grace more then any thing else in the world ; and to esteeme the lord jesus and his grace truly pretio●s . a man is said to chuse a woman when he is content to part with all for her , and to have her for her grace sake ; so a man must part with sinne and himselfe , and whatsoever is deare to him , that he may haue grace , now he will not part with sinne , unlesse he be weary and burthened with it ; and therefore this wearying implyes the burthening of the heart with sinne ; thus much for the proofe of scripture . now to adde some ●easons that may compell our judgements to yeeld to this truth ; and they are taken ; first , from the qualification of mans heart naturally , and secondly from what he must be , before he can receive christ. i will discover my thoughts in foure conclusions , and thus i reason . it is a confest case ( i conceive ) that every man by nature doth entertaine sinne as his god , and seekes and loves that most of all ; himselfe , and his sinne , is his god. in this case it is his chiefest good , and the heart will not , nay , it cannot , be content to part with it ; what is the cause that we propound christ , and grace , and salvation , to a company of poore simple creatures , and yet the counsells , the promises , and commandements of god prevaile not with the heart of them , nor awe them , but still they will have their sinnes , and the offer of christ and grace lies in the dust ; the adulterer will have his queans , and the drunkard will have his cups , & they will not suffer the word to plucke away their corruptions , but they will have them though they be damned for them , what doth this argue , but that sinne is their god. nay , it is cleare , not only in palpable reason , but the scripture is evident this way : it is the match christ offers to the young man , if he would sell all and follow him , he should have treasure in heaven : he was covetous , and this was fayre offer for a little trash , he should have everlasting life , now the text saith , he went away sorrowfull , he would rather have his covetousnes and his wealth , then heaven . the second conclusion is this , there cannot be two gods in one heart , two kings in one throne nor two suns in one firmament ; you cannot have christ , and yet be an underling to sinne ; will christ be a physitian to heale you that you may have your sinnes still ? no , our saviour is plaine to the contrary , you cannot serve god and mammon ; if the adulterer will have his queanes , then he must forsake the lord , and if he will not part with his lust , nor have his heart circumcised , nor broken , then he must goe downe whole to hell ; as the prophet said , why halt you between two opinions , if god be god serve him . god will bochiefe in the soule . it is not possible to have heaven and hell together ; it is impossible for a man looke up to heaven steadfastly with both his eyes downe to the earth , both at one time . thirdly , you must of necessity cast off the yoak of corruption , and rebell against that ; you must have your first god ; pride , and malice , and the like , to be unthroned , before the lord christ wil set up his scepter , and before he can be welcome to your soules ; you must have your hearts divorced from your first husbands , from sinne , and all those abominations which you have loved and hugged as your life ; if ever you would have christ make a match with you , and take possession of your soules ; as the lord saith , thou shalt ●e as a widdow and fit for me , and as the originall hath it , thou shalt be separate from all , and fit thy selfe for me , and then i will mar●y thee to my selfe in righteousnesse . lastly , the soule will not 〈◊〉 with his corruption and lust , which are his god ; unlesse he be wearied with them , and finde the gall and bitternesse of their evill nature ; i say , till then , it is impossible that ever the soule should be separate from that sinne wherein it hath found such contentment ; therefore it is of necessity that they be parted ; but before the soule seeth the venom of sinne , it will not part with it , and so he cannot come to receive the lord jesus christ and hence it is , that the lord in his infinite wisedome is thus not only willing to doe for a poore sinner , but to force him to it , for there is such love and liking to sinne ; that if you pull away the adulterers queanes , and the drunkards pots , you had as good kill them , and they begin to say , it was well with the towne before the minister came there ; the reason is , because he would have his sinne . now the lord is pleased to lay a heavy weight upon the ●oule , and to force the burthen of sinne upon it , that whereas before , the heart did finde much sweetnesse in these base courses ; the lord makes them as bitter as gall , or wormewood ; and then the soule begins to reason thus with it selfe ; and faith , is it such a thing to be drunke , & is it murther to envy my brother ? and can none such enter into the kingdome of heaven ? & when the soule seeth god taken away , & heave separated from him ; he saith , is this the pleasing sin that i have loved ? and is this the nature of my pride to have god resist me ? this lies heavy upō the heart , and at last the soule is resolved to part with his sinne and never to love it more ; good lord , do what thou wilt with me , only take my soule and save me , and take away my lusts and corruptions : the heart is content at length that christ should doe all ; and now the match is made , the sight of sinne from the punishment of it will never separate the soule from sinne , nor breake that union that is betweene them . iudas had it in a great measure , and god pluckt his sweet morsels from his mouth , and made him confesse his sinnes , and take shame to himselfe ; & so god doth with many , and makes them say , i have beene a drunkard and an adulterer , and a desperate opposer of god and his ordinances : but though iudas loathed the horrour & punishment of sinne , yet he had a murtherous disposition still , he that had killed christ went and murthered himselfe too . now from these former conclusions i reason thus , if a mans sinnes be his god , and if there cannot be two gods in one heart , and if those corruptions of the heart must of necessity be cast out , and if the heart will not part with sinne till it be wearied with it , and that is done by godly sorro●● ; then it is a matter of necessity , that the heart must be pierced ; and there must be a separation betweene sinne and the soule , before christ will marry the soule and rule in it ; or else there shall be two gods in one heart , which cannot be . the second thing in this answere is this , some may say , oh i never found this worke in me . now therefore you must know , how ever this worke is wrought in all for the substance of it , yet in a different maner in the most . for the fashion that god useth in framing the heart is different ; two men are pricked , the one with a pinne , the other with a speare : two men are cut , the one with a pen knife , the other with a sword : so the lord deals kindly and gently with one soule , & roughly with another , and handles it marvelous sharply , and breakes it all to pieces . there is the melting of a thing and the breaking of it with hammers ; this i say the rather to checke the imagination that harbours in the heart of some men , otherwise holy and wise , ( and yet mistaken in this point ) they thinke the lord never workes grace , but in this extraordinary manner . it is true , god sometime must use this affrighting of spirit , and when proud spirits come to grapple with the lord , he will make their f●urdy hearts to buckle : and it is true ; there must be a cleare sight of sinne and the heart must be wearied with the vilenesse of i● and be content to part with sinne : this is wrought in all : but that it must be in all in this extraordinary fearefull maner as it is in some , the word saith it is not , neither is god bound to any manner , there is a difference among persons . as for example , first , if the person be a scandalous liver , and an opposer of god , and his grace , and sets himselfe against the lord jesus christ ; if he set his mouth against heaven and professe himselfe an enemy to god and to his truth . secondly , if a man have harboured a filthy heart , and continued long in sinne , & hath been a close adulterer , and continued long in it . thirdly , if a man have been confident in a civill course . lastly , if god purpose to do some great workes by him . in all these foure cases he layes a heavy blow upon the heart , & commonly the nature of these persons requires it . first , when any one hath beene an opposer of god and his grace , if the lord should deale gently with him , other vile wretches would be ready to say , such a man is gone to heaven , though he be thus and thus , yet the lord dealt lovingly with him : and therefore though i continue in these courses , i shall doe well enough ; nay , ( delude not thy selfe , for ) the lord will bruise him , and rend the kall of his heart , and make him seek to a faithfull minister for direction , & to a poore christian for counsell , whom before he despised ; and the world shall know what it is to oppose god , and to persecute his children ; as he broke pauls heart , and made him say , i am he that have persecuted the saints . commonly the lord will not shew mercy to such as these are , in hugger mugger , but wil make the world see their humiliation , as they have seen their rebellion and opposition . thus the lord deales with the secret theefe & close adulterer ; the lord pluckes away their corruptions , & makes them vomit up their sweet morsels , and then they will say , these are my sins , and this heart of mine is hardened by the continuance in them : and therefore it is that the lord workes in this manner . but if the soule be otherwise trained up among godly parents , and live under a soule-saving ministery , that saith , you cannot goe to heaven by a civill course , and you cannot have any dispensation for your prophanation of the sabbath ; i say , if a man live under such a ministery & keepe good company , the lord may reforme this man , and cut him off from his corruptions kindly , and breake his heart secretly in the apprehension of his sinnes , and yet the world never see it . in both these we have an example , in lydia and the iaylor , lydia was a sinfull woman , and god opened her eyes and melted her heart kindly , & brought her to a tast of his goodnesse here , and glory hereafter . but the iaylor was an outragious , rebellious wretch , for when the apostles were committed to prison he layed them up in stockes and whipped them sore ; o saies he , now i have gotten these precise ●ellowes into my hands , i wil have my penny-worths of them . now there was much worke to bring this man home ; when the apostles were singing psalmes there came an earth-quake which made the prison doores to fly open and the prisoners fetters fall off , but yet the iaylors heart would not shake , at last the lord did shake his heart too , and he came trembling and was ready to lay violent hands upon himselfe , because he thought the prisoners had beene fled ; but the apostles cried to him , doe thy selfe no harme : for we are all here ; with that he fell downe before them and said , men and brethren , what shall i doe to be saved ? i conclude this ; naturally all men are locked up under infidelity , now the lord opēs their hearts severally , you know some lockes are new and fresh , and therefore an easie key may open them , but some lockes are old and rusty , and therefore must be broken open by force of hand ; so it is with some mens hearts , howsoever sin prevailes over the hearts of civill men , and they are full of pride , and the like ; and yet their hearts are kept cleare frō rusting , by restrayning grace ; now the lord will draw that man by the key of his spirit , and kindly withdraw him from his sinne . but if a man have beene an old rusty drunkard , or adulterer , no key can open his heart ; alas , it is not a little matter will doe the deed , it is not now and then a gratious promise that will breake his heart : but the lord must come downe from heaven , and breake open the doore by strong hand , by awaking his conscience , that all the countrey rings of him . you know all mens hearts are compared to stones ; some stones are soft , you may crush them to pieces with your hands , and some are flints which must have many blowes before they will breake , so it is with the heart : while it hath not beene melted and softned by humility , the lord must breake it open by maine force , and as it is with a tree , some branches are young and smooth without knots ; and some are old ones , and full of knots ; now if a man come every day and give a little cut at the tender branch , at last it will off easily ; but it is no cutting of an old tree with a pen-knife , but a man must take an axe , and give many a sore cut , that all the people in the towne may heare it . all men grow upon the root of sinne , which is adams rebellion : some are young , and have not growne knotty in a rebellious course ; every sabbath day the lord gives a cut at him by his counsels , and by his threatnings , and by his promises ; at last it falls off kindly , and they are content to part with their sinnes , and to rest upon christ for mercy . another man is an old sturdy vile wretch an over-growne adulterer and drunkard , and his heart is blinded in sinne : i tell you , if ever the lord cut off this man from his base course , hee must come with a mighty hand , and with his book of the law : god is ever laying at his soule , blow after blow , and so at last hee begins to forsake his wicked courses . what ( saith one ) is such a man turned ? hee was as heavy a persecutor as ever the sunne saw : his father was an enemy to all goodnesse , and hee was as bad ; like father like sonne : hath the lord brought him home ? yes , now hee sends to the faithfull ministers , and to gods people for comfort and direction . the third and last part of the answer is this , that when god workes gently with christians , they hardly perceive the worke , though wise christians may approve that which is done ; for this is certaine , wheresoever christ is , there preparation was ; if ever man be saved , christ hath made him see his lost estate . sometime the worke is secret , and the soule apprehends it not because it is so , and though he doe , yet it is an unknowne worke to him , hee knowes not what to make of it , he can finde in his heart to hate those and those sinfull courses , yet he cannot see how this was wrought in him : mans spirit is such that he misjudgeth the worke ; but give me a christian that god doth please to worke upon in this extraordinary manner , and to breake his heart soundly , & to throw him downe to some purpose , though it cost him deare : this man walkes with more eare and conscience , and hath more comfort comming to himselfe , and gives more glory to god , wheras the other doth but little good in his place , and hath little comfort comming to him . therefore labour for soundnes in this worke , and then for ever sound : but if once deluded here , then for ever cozened , and everlastingly damned . the first-use is for instruction . it is so , that the soule of a man is thus pierced to the quicke , and runne thorow by the wrath of the almighty ? then let this teach the saints and people of god , how to carry themselves towards such as god hath thus dealt withall . are they pierced men ? oh , pitty them : let our soules , and the bowells of commiseration and compassion bee let out towards them , and let us never cease to doe good to them to the very uttermost of our power and strength . and to the performance of this , not onely reason perswades us , but religion bindes us , and pitty moves us . see what the lord saith by moses , if a man see his neighbours oxe or asse fall into distresse by the way the lord commanded to ease him and succour him , nay to lay all businesse aside , and not to hide himselfe from him . thus the lord commands mercy to the unreasonable creature , that is thus wearied with the weight that he carrieth ; hath the lord care of oxen ? as the apostle saith in another case , it is for our sakes that the lord requires this duty : the meaning is this ; shall not the heart of thy brother be eased , that is tired thus with the wrath of the almighty ? shall not this poore fainting creature be succoured ? are you men or are you beasts in this kinde ? if a hogge be but in distresse , it is strange to see how folke come about it ; are we divels then that we can see poore creatures burthened with the unconceivable wrath of the lord , and not pitty them ? doe you see these , and not mourne and succour , and pray to heaven for them ? see what iob saith , and let him speake in the behalfe of all distressed soules , o saith hee , that my sorrowes were all weighed they would prove heavier then the sand . marke how he cries for succour , oh you my friends have pitty upon me , for the hand of god is heavy upon me , for the hand of god hath touched me : imagine you saw him sitting upon the dunghill mourning , it is not the hand of a man or an enemy but the heavy hand of god ; and therefore all you my friends that see my anguish and my sorrowes have pitty upon me . those palefaces and blubbered cheekes , and feeble hearts , and hands of theirs ; say thus much unto you , have you no regard of a man in misery ? have you no pitty saith the lamenting chu●ch ? so doth every grieved & humbled soule , their sighes and sorrowes in secret say thus much ; oh all you that walke in the streets , have you no remorse of a poore desolate forlorne creature ? had i beene only wounded , or had my nature growne weake , some physitian might have eased me , had i been poore , some friends might have enriched me , had i beene disgraced , the king might have advanced me to honours , but was there ever sorrow like to my sorrow of soule ? it is the god of mercy that shewes himselfe displeased with me , it is the god of all grace and comfort , that hath filled my heart with the venom of his wrath ; if there be any pitty or compassion in you lend helpe , and succour such poore distressed soules ; if a woman be in travell and her strength faileth her ; oh what bitter cries shee puts forth , with that all her neighbours come to helpe her , and when they have done all they can , they pray to heaven for that they cannot doe themselves . and as it is with a man that is swounding away , they runne for strong cordiall water , and for this man , and that friend , to succour him , and they cry all , help , help , for the lords sake , he is cleane gone ; this is all well , it is a worke of mercy and pitty . but men , brethren and fathers you know not the heart breaking sorrows that are in the soules of these poore creatures , he lies as it were in childbed , and is in the very pangs of conversion , and his heart is even now at a ha , even now to be converted , and loosned from sinne , and to have christ brought into his soule ; o that god would send some amongst you that you might see some experience of it : oh faith the poore soule , will these and these sinnes never be pardoned ? and will this proud heart never be humbled ? thus the soule ●ighes , mournes , and saith , lord , i see this , and feele the burthen of it ; and yet i have not a heart to be humbled for it , nor to be freed from it ; oh whence will it once be ? did you but know this it would make your hearts to bleed to heare him , it is not the swounding away of a man in a qualme ; no , no , the sword of the almighty hath pierced through his heart , and he is breathing out his sorrow , as though he were going downe to hell , and he saith ; if there by any mercy , any love , any fellowship of the spirit ; have mercy upon me a poore creature that am under the burthen of the almighty ; o pray and pitty these wounds and vexations of spirit , which no man finds nor feeles but he that hath been thus wounded . it is the signe of a soule wholy denoted to destruction , that hath a desperate disdaine against poore wounded creatures , o saith one , i hope you have hearing enough have you not ? it may be you will tumble downe into a well or hang your selfe , will you not ? oh fearefull , is it possible there should harbour such a spirit in any man ? there is not a greater brand of a man denoted to destruction then this ; i doe not say onely he is starke naught for the present , but it is a fearefull brand of a man denoted to eternall destruction ; if the devill himselfe were upon earth i cannot conceive what he could doe worse . when the woman was about to be delivered , the red dragon was there ready to destroy the child , & see what the prophet david saith of such , lord powre out thy wrath upon the heathen that know not thee , and the kingdomes that have not knowne thy name ; let thy wrathfull displeasure take hold of them that adde iniquity unto iniquity , & let them not come into thy righteousnesse , let them be blotted out of thy booke . what 's the reason of this ? why did david make this imprecation , and say ; lord se● open the gates of hell , that thy wrath may fall upon the soules of such as these are , the text saith , they persecute him whom thou hast smitten : the lord smites a poore sinner , and thou art ready to persecute him too ; the lord hath wounded him , & wilt thou stabbe him to the heart ; good lord ! adde iniquity to iniquity ! the sin is marvelous , and the curse unconceivable . when amaleck met israel and tooke them at advantage , because they were weake and weary , remember ( saith the text ) what he did to thee in the way , how he feared not god , and the lord saith , i remember what amaleck did to the people of israel : goe therefore and blot out his name from under heaven , and kill all both young and old . this is a true type of such as are enemies to the poore saints of god , that are thus desolate and wounded in their consciences ; their being in the wildernes was a type of the saints conversion ; and their comming to canaan , was a type of the saints ariving at the heavenly city jerusalem . now canst thou jeere at the saints , that are thus wounded ? and canst thou wound them further ? and pierce him to the heart , and discourage him ? the lord will remember thee in the day of thy death , and as thou hast shewed no mercy , so shalt thou receive no mercy in that day . i have knowne many such opposers of god and his grace , that have beene forced to lay violent hands vpon themselves , and when the lord hath gotten some of them upon their sick bed they lye roaring there ; and the lord layes his full wrath vpon them ; if there be any such in this congregation , i pray god let them see some sudden veine of his vengeance , that if it be possible they may finde and feele the waight of this trouble of conscience ; that they themselves also may finde mercy from the lord. the second part of the vse is this ; as we must pitty those thus wounded ; so hereby we see the best way to send help to such as are wounded in their hearts , the wo●nd is in the heart , therefore let the salve be applyed to the heart . it is in vaine to tell a poore wounded soule of hawkes or hounds , or the like : hee is not wounded in his body , but in his heart : the physicke must be applyed to the part diseased . if the head be sick or sore , you must not apply a salve to the arme ; and if the brest be ill , you must not apply a salve to the foot : so it is a vaine thing to offer riches or pleasures , or profits , to a man that is wounded in his conscience for sin ; the wound is not there : if the wound were in disquietnesse , then pleasure will cure it ; if the wound were in poverty , then riches would cure him ; if the wound were in basenes and contempt , then honours would cure him . no , thy heart is wounded , and the conscience is terrified in the apprehension of gods wrath ; and therefore apply the spiritual balme of gilead , even the blood of christ : the case is cleare that all the crosses and crucifixes , and agnus dei in the world , & al the popish pardons can doe no good to a wounded conscience . there is never a popish shaveling under heaven can cure a woūded soule , hee cannot apply that spirituall salve that should comfort him : hee may delude him , and lead him into the commission of sinne , but he cannot minister any true comfort unto him : thus they cure a poore christian by searing of his conscience , and make him sinne so much the more , and neuer be troubled for sinne , as if a man should kill a sicke person , and say now he feeles no hurt , so it often fals out that a man feeles no sinne , but yet he is not cured , because his sinne is not removed , and his heart unpacified in the blood of christ. secondly , is it so , that the wound of a sinner is in his heart ? then we haue here a matter of complaint that we may iustly take up against the secure generation wherein we liue , there is but little saving sorrow , and therefore but little saving grace , if there be no preparation for christ there can be no true evidence of grace , nor of gods love in christ ; if there be no preparation for a building , there can be no building set up . the lord be mercifull to a world of men that live in the bosome of the church , if we had a foūtaine of teares with ieremy to bewaile this age in this respect , it were worth the while , and if the lord should send some ezekiel and say to him , goe to such a countrey , or such a shire , and see if there be any that doe mourne for their sinnes , & comfort such : alas , what would become of a world of persons ? this is a bill of inditement against three sorts of people ; it arraignes and condemnes such , as never yet shared in this worke of preparation , & of saving sorrow , and therefore were never in christ : these swarme in our streets : and first it fals marvelous heavy upō such as take contentment in their base courses , those loose epicures and boone gallants of our time , that goe staggering in our streets , they are so farre from grieving for their sinnes , that it is their greatest vexation that they cannot commit sinne , and have elbow roome to sinne freely ; o what a griefe it is to them to have a minister checke them , and that there is a law to punish them for sinne ; & whereas finne should be poyson in their soules to woūd them , it becomes as meat to nourish them , they sleepe not except they have done mischiefe , ( saith the wiseman , ) and their sleepe is taken away unlesse they cause some to fall ; they 〈◊〉 the bread of wickednesse , and drinke the wine of violence . so farre it is from being poyson unto them ▪ and so far are they from being troubled with sinne , that it is their meat and pastime to sinne ; just esau ▪ like : what did he ? when he had eate and drunke , he rose up to play , and this was all he looked after : when he had passed away his title to heaven , and happinesse , and esteemed of christ and heaven no more then of a messe of pottage ; he ate and dranke ; his heart was never touched for what he had done , he did not smite upon his thigh , as ephraim did , & say , what have i done ? have i sold away my birth-right for nothing ? you that know the world , you know there are many that sit upon the ale-bench , and sweare , and drinke , and raile against gods servants , and are never troubled for it ; nay , the world is come to this passe , that it is their greatest vexation that they are hindered in their sinfull courses . it was the guise of the old world : haman went home sicke , because he wanted the cap and knee from mordecay : amnon was sicke of incest , and ahab was sicke of covetousnesse , and ahitophel was sicke because his counsell was not followed ; the lord of heaven knowes , the adulterer is sick because he cannot get the heart and company of his queane ; many a man is sicke of envy , it is rottennesse to his bones ; yea many a man goeth up and downe sicke of it , and is not quiet , because he cannot vent his rage against a faithfull minister that checkes him : you swearers doth not your hearts rise against the king & state , for making a law against that sinne : doe you not hate the constable and witnesse that come in against you , you account these the greatest plague to you in all the world ; i appeale to the hearts of you all , that heare me this day ; can you say you are troubled for sin , and yet grieve , because you cannot commit sinne still : woe woe to your soules that thus delight in sinne . there are many that despight the spirit of grace and sticke not to say , i did sweare such a man out of the house , and i did drinke such a man under the table dead : read that place of the apostle & there you shall see your doome , and if there be any such in your families , or amongst your neighbours , throw this in their faces , and if they will goe downe to hell , let them goe with paine , that all they might be damned ( saith the text , ) which beleeved not the truth , but had pleasure in unrighteousnesse . god is not partiall , but saith , that all they might be damned : it would almost shake a mans heart to thinke of it . how many notorious vile wretches may say , good lord , what will become of our families ▪ & villages ? we are all opposers of god & his grace , shall all be damned ? i dare not say what god will doe to thee , the text saith so . this , me thinks might lie as poyson and rats-bane upon the heart of a sinfull creature : the lord in mercy looke upō you and make sinne as loathsome and bitter unto you , as ever it hath beene sweet and pleasant . you see how the matter will goe with you : you that thus jibe and jeast at the saints , and sport yourselves in sinne , the time may come that it will be a dry feast as it was with dives that was drunke and fared deliciously every day , he had a dry feast in hell , and could not have a droppe of water to coole his tongue . so it will be with you , you must either buckle and mourne for sinne , or else burne for ever . secondly , it condemns such as are in a faire straine ; such are they that have a slight sense of sinne ; but it never goes downe to the heart , the skinne is ripled a little , but the kall of their heart was never broken for their abominations . naaman was to wash seven times in iordan , so this water of godly sorrow is of a healing nature , but these men doe not rubbe and reince their soules in it , they only dippe their soules in a little sorrow , but you must wash it throughly and fully , if ever you desire to have the leprosie of sinne purged out : men bathe their sinnes with teares , but they doe not drown them ; they do as parents doe with their children , they will correct them a little , and presently cocker them againe ; so the hypocrite useth to trouble his corruptions ; and complaine of them and vexe them a little with sorrow ; but in the meane time cocker them and dandle them againe . but sinne will not be so killed , and the heart will not be so easily broken , this kinde of sorrow is too slight and overly . as it is with a debter , that hath borrowed money , he will complaine he had an ill bargaine , and desires that either he might have the debt abated , or the day put off , he puts it off w th meer talking ; such a generatiō there are of the whining hypocrites , that wil outwardly complain of their corruptions , but keepe the corruptions still ; as ahab did , he hated micaiah , and afterwards he fasted and prayed , that he might sinne more freely without suspition : so there is many a cursed hypocrite that lives in a faire course , and yet will cheat and lie , and deale marvelous unjustly ; and then he will complaine of his sinne , and confesse , only to bath his sins , but drown his sins & subdue them he will not , and this he doth that he may sinne more freely againe ; it is but fasting and praying , &c. o brethren it is a desperate hypocrisie , that sorrow which god hath appointed as a meanes to purge out sinne , should be a meanes to cover his sinne : will a few wambling teares doe the deed , and breake the heart ? is this acceptable sorrow ? you your selves are ashamed of this work , and do you thinke god will accept of it ? no , no , it is not the rending of the garments , nor the weeping of the eyes , that will doe the deed , but you must breake your hearts : if you only cut off the legs or wings of a fowle , it will live for all that : so you cut off the armes or hands of sinne , but so long as the heart is not wounded , and driven to any amazement for sin , it will live with you here and in hell too . oh doe not cozen your owne soules ; it is not the teares of the eye , but the blood of the heart that your sinnes must cost , and if you come not to this , never thinke that your sorrow is good ; and therefore you that finde your selves guilty , lay your hands upon your hearts & say , good lord , this is my portion , the lord knowes i have confessed my sinnes , and yet have taken liberty to sin : but my heart was never burthened with this evill and vilenesse of sinne ; and therefore to this day i never had this true sorrow . there is a third sort of sorrowers which is the worst of all , they are such as heretofore have drunke deepe of this sorrow , and have beene extraordinarily strucken and yet they are grown so much the more hardened in their sinnes by all these blowes that god hath layed upon them ; these are in a desperate condition , even such as god hath made howle in the congregation , yet afterwards fall into the same courses againe , and returne to their old byas , and now they can out-face god and his ministers and all ; and thinke it a matter of basenesse to be disquieted in heart , as they have beene : such novices and children they were once , that they could not sleepe nor be quieted , but now they care not what all the ministers under heaven say against them ; nay , they can fleare in our faces , and be drunke and vile , & be never troubled for it , they have gottē the skill of it , this is the most fearfull condition that almost a poore creature can fall into . thou accountest it thy glory and credit that thou canst beare all , and art metall of proofe , and no bullets can pierce thee , thou wast troubled before , but now thou hast shaken it off ; this i say is thy shame , & will aggravate thy condemnation , nay , i take it to be one of the forest tokens under heaven , of a gracelesse heart ; if thou hast had thy conscience awakened , and hast beene troubled for sin , and now dost fly off , it is a signe of gods high displeasure towards thee ; thou takest the right course , as if god had invēted a way to destroy thy soule , as you may see in esay , go thy waies , saith the lord , speake to this people , but they shall not heare ; make the heart of this people fat : as though he had said , there are a company of people in such a place ; goe thy waies to them , open their eyes , and touch their hearts , and awaken their consciences , and when thou hast done , then let their consciences be feared and fatted , and then they will goe the right way to destruction ; for if they would awaken , and sorrow kindly , and repent , i must needs save them . let these men remember that it is a heavy signe god hath forsaken them ; me thinkes this should trouble their soules exceedingly , & force them to cry out , i am the man that have my heart fatted , and would not be touched and converted . now if all be true that i have said , there are but few sorrowers for sinne , therefore few saved ; here we see the ground & reason , why many fly off from godlinesse , and christianity : this is the cause ; their soules were only troubled with a little hellish sorrow , but their hearts were never kindly grieved for their sinnes . if a mans arme be broken and disjoynted a little , it may grow together againe ; but if it be quite broken off , it cannot grow together ; so the terrour of the law affrighted his conscience , and a powerfull minister unjointed his soule , and the judgements of god were rending of him ; but he was never cut off altogether : and therfore he returnes as vile , and as base , if not worse then before , and he growes more firmly to his corruptions . it is with a mans conversion , as in some mens ditching ; they doe not pull up all the trees by the roots , but plash them : so when you come to have your corruptions cut off , you plash them , and do not wound your hearts kindly , and you doe not make your soules feele the burthen of sinne truly : this wil make a man grow and flourish still , howsoever more cunningly and subtilly . this lopping professor growes more subtle in his wickednesse : the soule that hath beene terrified for his lusts , hee is now growne a plashed adulterer , and alehouse haunter , hee will be drunke more cunningly and secretly : and so he that hath beene an open opposer of gods children , will now jibe and jeast at them in a corner , and when he comes amongst his old companions , then hee can vent out all his malice . this is the reason why all wicked men that were in some good way of preparation of soule , they turne their backs upon christ ; even because they were never cut off kindly from their sinnes , but only unjointed , and that is the reason why they fall to their old corruptions againe . this is the maine cause of all the hypocrisie under heaven : there was never any soule that made profession , and fals againe , but the ground of it is here . the third use is for exhortation : if every sorrow will not doe it , and if slight sorrow will not doe it , what then remaines to be done , then if ever thou wouldest be comforted , and receive mercy from the great god , labour to take the right way , and never be quieted , til you do bring your hearts to a right pitch of sorrow ; let it never be said of as it was of you them in hosea , they have not cried unto me with their hearts , whē they how led upon their beds , they assembled themselves for corn & wine , but they rebell against me . thou hast a little slight sorrow , but oh labour to have thy heart truly touched , that at last it may breake in regard of thy many distempers ; the longer seed time , the greater harvest ; and so howsoever this sorrow is troublesome now , it will be very comfortable in the end ; and though it be tedious to lay all these cursed abominations upon thy heart ; yet it will not be harsh when the lord remembers you in his kingdome ; it will never repent you that you have had your hearts humbled and broken , when the lord comes to heale you ; and it will never repent you that you have wept , when the lord comes to wipe away all teares frō your eyes . blessed are they that mourne , for they shall be comforted , saith our saviour , but woe to you that are at ease in sion ; there is a time of mourning for sinne ; you cannot have ease and quietnesse alwaies , you had better now be wounded then everlastingly tormented . and therefore if you desire to see the face of god with comfort , and to have christ speake for you , and say , come you poore heavy hearted sinners , i will ease you , if ever you desire this , labour to lay load on your hearts with sorrow for your sinnes . oh what comfort shall ● poore broken heart finde in that day ! david saith , a broken and contrite heart ( o lord ) thou wilt not despise . when men goe into a farre countrey for merchandize , they will not take rattles and such toies for their money ; but such commodities as they may get something by : so when the lord comes for broken hearts , you must not thinke to put the lord off with a little painted sorrow : no , no , it is a broken heart that the lord wil not despise . would you know what kinde of heart the lord will accept and never cast off ? it is a broken heart : tell your friends and neighbours of it , me thinkes you looke as if you would finde acceptance with god , and goe to heaven ; oh then get an humble , lowly , broken heart ; the lord regards not all the rivers of oyle in the world ; not a hundred thousand fasts ; but it is a broken heart that god will blesse and glorifie . looke as it is with a womans conception , those birthes that are hasty , the children are either still borne , or the woman most commonly dies ; so do not thou thinke to fall upon the promise presently . indeed you cannot fall upon it too soone upon good grounds ; but it is impossible , that ever a full soule or a haughty heart should beleeve , thou maiest be deceived , but thou canst not be ingraftted into christ : therefore when god begins to worke , never rest till you come to a full measure of this brokennesse of heart . oh follow the blow , and labour to make this worke sound and good unto the bottome , and then you shall be sure to receive comfort , as the prophet david saith , our eyes are up unto thee till thou have mercy on us . let your consciences be wounded throughly and kindly , & resolve not to heare the cursed counsell of carnall friends , that say , what neede you mourne ; o poore fooles , there is not any , even the civillest professor in the kingdome , but if god did discharge his sinnes to his heart as hee could doe , it were enough to make him goe howling with sorrow to his grave ; therefore humble your selves before god and never be at rest , till the lord shew mercy to your soules , never unburthen your soules before god ease you ; and do not breake prison . for if you doe , god will send after you with a witnesse . no , no , when god hath put thee into prison , breake not out til god send to deliver you ; and then your hearts will be filled with comfort : soundly humbled , soundly comforted : if a man be lost , christ will seek him up and save him . quest. now it may be some poore soule will say , how shall i bring my heart to this sound worke indeed . answ. for answere to this , i will shew three meanes whereby the lord workes this sound conviction , first , when the lord begins first to worke upon you , and you begin to see your corruptions , then possesse your soules with the apprehension of the ticklishnesse of your condition wherein you are : this worke is great and marvelous inward , and you may be easily deceived , and the danger is great if you be deceived : it is in this case with the soule , as it is with a ship on the sea , when the marriners passe by and see the rockes where such and such ships have beene split ; and the men and all lost ; they are very wary to steere aright and to direct their compasse aright ; but neare sands and rockes they will not come : so it is with this humbling of the heart , many have beene cozened and deceived therein : therefore now hold this rule , let that soule whose eyes god hath opened , and brought under his blowes ( let such i say ) rather feare he is not sound in the worke , then feare that he shall not have ease ; for every man saith , i pray you ( sir ) comfort and refresh me , and will god never give me comfort ? oh now you goe wrong ; many perish because they goe off from this worke so soone ; but never did any perish because he received the worke soundly . therefore reason thus with thy owne heart ; and say , good lord be merciful to me , my condition is very tickle ; if now i be deceived , thē farewell comfort . was not cain and iudas vexed and disquieted and yet damned ? this is a great point of wisedome , and sinks many a christian , ( i know what i say , ) as it is with child bearing , a woman when her throwes come often and strong , there is some hope of deliverance ; but when her throwes goe away , commonly the child dies , and her life too . so it is in this great work of contrition , which is nothing else , but the child-birth of the soule ; when your throwes goe away , take heed that your salvation goes not too ; once you could say , the minister spake home to my heart , i remember the time full well ; why then what becomes of all your sorrow ? you can be as carnal & as secure as ever ? it is certaine you are in child-bearing , but your throwes have left you , and your brokennesse of heart is gone , and therefore you are in an ill case , surely at some low ebbe of grace . againe , if a mans heart be soundly broken , though he fal into some sinne , he may be recalled ; but if he have not his heart soundly broken ; he is undone . if the foundation be naught , the building must needes fall ; so it is in this preparation of the soule for christ , if this be naught , all comes to naught ; therefore be so much the more fearefull of your soules , because your condition is so much the more tickle in this , then in any thing else , and rather desire soundnesse then quietnesse . secondly , when god stirres , doe you stirre your hearts too , be you stabbed further , & make the blow goe deeper , therefore wheresoever any truth goeth neere thy heart , and awakens thee , looke up to heaven , and blesse god for it , and labour to drive the naile home to the head , and make the salve sinke into the bottome ; and let me advise you to this , when your soules are wrought upon by any reproofes or admonitions , take that truth , and labour to maintaine the power of it upon your hearts all the weeke after ; and let your soules be awed by it . thirdly , consider what thy soule findes to be most evill and detestable , whether it be poverty or disgrace , or losse of liberty ; and then ( marke what i say ) get up thy heart higher in the very apprehension of sinne as it is sinne : and let thy soule be more affected with the vilenesse of sin , then of any other hardship whatsoever ; as thus , suppose thy heart be vere proud , if shame and disgrace befal thee , oh how doth this heart shake in the apprehension of it , he can live no longer , except some honour come : now sinne is worse then shame , therefore looke up to heaven , & say , oh my heart did shake with shame , but sinne is farre worse , for , what if the lord take away my honour , that he hath promised to such as feare his name ? and what if he blot my name out of the booke of life , therefore sinne is worst of all ; this is certaine , there is no evill the soule feares or finds , but sinne is the cause of it , but the separation of the soule from the lord is the greatest evil , and sinne is the cause of it , and therefore rest not till thy soule shake in the apprehension of it . this is the next way to be above punishment or any thing else . now i come to the fruits of godly sorrow , which are from these words , they said to peter & the other apostles , men and brethren what shall wee do ? in these words there are three things presumed ; and three things plainly expressed . first , there are three things presumed ; they did see themselves in a miserable and damnable condition , as if they had said ; hell is now gaping ; it is but turning of the ladder , and we goe to hell for ever , men and brethren , what shall we doe ? secondly , they themselves were ignorant , and could not direct themselves what to doe to come out of this estate , and therefore they said , men and brethren , advise vs what to doe : if there be any help , yee know it . yet still there is a secret kinde of hope , and the heart suspects , that it may and will be otherwise with them , they doe not say , there is nothing to bee done : no , they say , what shall we doe ? surely there is some way to finde helpe , if wee could tell it . againe , there are three things plainly expressed in these words ; they make an open and plaine confession of their sinnes ; when they were sicke at the hear● , they could make open confession , and lay the hand upon the sore ; and say , if there be any vile wretches under heaven , we are they . secondly , a thorough resolution against their sinnes , and a hatred of the same , as if they had said , we are resolved to doe any thing , whatsoever it is , we care not , so we may thwart our sinnes . the last thing expressed is a sequestration of the soule from this sinne , the soule falles off from them , and bids farewell to all cursed courses . first , i come to the three things presumed ; and because i shall have occasion afterward to handle the two former , therefore now i come to the last of the three , which is this , men and brethren , what shall we doe ? surely there is some course to bee taken . is there not ? you that are gods prophets tell vs , if there be any hope for such poore distressed sinners as we are . so the doctrine is this , there is a secret hope of mercy , wherewith god supports the hearts of those that are truly broken hearted for their sinnes ; howsoever these men did see themselves miserable , yet they did not throw off all , & say , men and brethren there is no hope for vs , therefore we will heare no more ; but , seeing we must go to hell , we wil take our pleasure while we live here in the world , while we may , and if we must bee damned we will be damned for some thing ; no , these people had some hope that they should finde mercy , the lord bruised the heart , but he did not breake it ; the lord will not quench the smoking flaxe , but kindles it further , and the lord drawes on the worke of the soule and pluckes it to himself , and makes it looke vp to him and waite vpon him for helpe and mercy . i confesse , it is true , that sometimes the soule in some desperate fit , and in some horrour of heart , when temptation growes violent & long , and the distempers of a mans heart stir exceedingly , then a man may seeme to cast of all , and resolve with dauid when he had beene long persued by saul , i shall one day fall by the hand of saul ; so the soule sayth , god will one day leaue me , and i shall perish ; and as dauid sayth in another place , all men are lyers , that is , they sayd i shall be king of israel , but they are all deceived ; they all lyers ; but it was in his haste , in a proud , impatient , haughty humour of soule . this is our nature , if god buckle not to our bow , and heare us not even when wee will ; then ( in a proud humor ) wee are apt to say , oh my sins will never be pardoned , and i shall never get ground against my corruptions ; a man that is in a swoune , lies as if he were dead , but yet he comes to himselfe againe , and lookes up and speakes ; so how ever the soule in some unruly humor is driven to a swoune , and thinkes it impossible to finde mercy , or overcome his corruption ? yet still he recovers againe , and the soule that is truly broken for sinne , is upheld ; as ionas said , i am cast out of thy presēce , i am evē sinking , yet will i looke towards thy holy temple ; so howsoever the soule may be over-whelmed in a drunken fit of pride , or impatience ; yet aftes the soule hath prayed , it saith , i will wait upon god for mercy . god deales with poore sinnners in this case , as men doe that pound pretious powder , as bezar stone or the like , to make some potion withall , they will breake it , and pound it all to pieces , yet they cover it up close , and will not loose the least sand of it , as they breake it , so they keepe it close that none be lost : so when god doth purpose to doe good to your soules , he will breake you , and melt you , ; and then you thinke he hath cast you off in his anger ; no , no , he is pounding of you , but he will preserve those soules notwithstanding , and will not lose such poore sinners whom he purposeth to doe good unto . as it is with pocket dy●ls , a man may shake them this way and that way , but they are still northward by vertue of the loadstone ; so there are many shakings in the soule , sometime it feareth god will not be mercifull , he sometimes hopes that he will ; thus it is tossed to and fro , but still it is heaven-ward , & there is a hope that it may be otherwise : for the lord holds the soule by a secret vertue to himselfe , and drawes the heart to seeke for mercy . when the prodigall child was brought to a desperate strait , he beganne to consider what he had done , whereas before he said ; shall i ever be a slave in my fathers familie ? but at last when all was spent , what doth he doe ? he saith , it is true , i can looke for no help and favour , and i cannot tell whether my father will receive me or no ; yet my fathers servants have bread enough , and i shall starve for hunger ; o wretch that i am , i have left a kinde fathers house ; yet , come what will , i will home to my father , and say , father , i have sinned ; thus the soule thinkes with it selfe , oh the many sweet and gratious cals that i have had ! how often hath christ come home to my heart , and desired entrance ? and yet i shut the doore upon him : shall i now goe home to the lord j●sus christ ? how justly may he reject me that have rejected him ? he may damne me , and yet he may save me , & therefore i will wait upon him for mercy : thus the soule will not off from god , but it hath a secret hope wherewith the lord keepes the heart to himselfe . the first reason is , because unlesse the lord should leave this hope in the heart , it would utterly be overthrowne with despaire : you that make nothing of your loose thoughts , and vaine speeches , i tell you , if god did set but one sinfull thought upon thy heart , thy soule would sinke under it , & the lords wrath would drive thee to marvelous desperation : were it not that the lord doth uphold thee with one hand , as he beats thee downe with the other , ( i say ) it were impossible but the soule should despaire , ( as the proverb is , ) but for hope the heart would breake , who can stand under the almighty hand of god , unlesse he doth uphold him : god hath broken off the sinner by this sorrow , but he will not throw him to hell : as the gardiner cuts off a graft to plant it into a new stocke , not to burne it : so the lord cuts off a sinner from all abomination , but he wil not cast him into hell ; and the lord melts the heart of a poore sinner , but consumes him not , but as the goldsmith melts his gold , not to consume it all away , but to make it a better vessel : so the lord melts a poore sinner to make him a vessell of glory : the lord will fire those proud hearts of yours , and clip off those knotty lusts , but if you belong to him , he will leave a little remainder of hope , that you shall be formed and fashioned , not consumed . it is the argument of the lord by the prophet , he will come and dwell with , and refresh the broken soule , and he will not contend for ever , lest the spirit should faile before him : if the lord should let in but one scattering shot of his vengeance into the heart , it were enough to drive the soule to despaire , but god will lay no more upon us then will doe good to us . secondly , if the lord did not leave this hope in the heart , a mans indeavours in the use of the meanes would be altogether killed : if there be no hope of good , then there is no care of using the meanes , whereby any good may be obtained . good is the loadstone of all our endeavors , a man will not labour for nothing : therefore despaire killes a mans labours , and pluckes up the root of all his indeavours . if there be any good present , hope makes us labour to encrease it , if any good be to come , hope labours to attaine it : but good there must be . so hope provokes the soule to use the meanes and to say , i am a damned man , but if there be any hope i will pray , and heare , and fast ; who knowes but god may shew mercy to my poore soule ? now gather up all : if without this secret hope the heart would faile , and if without it a mans indeavours would be utterly crusht and come to nothing , then it is no wonder that the lord in his infinite mercy and wisedome , when he will doe good to the soule , leaveth some secret hope of mercy . first , we may here take notice of the marvelous tenderness , and the loving nature of god in dealing with poore sinners ; that in al his courses of justice remembers some mercy ; and in all the potion of his wrath still he drops in some cordials of comfort : he deales not with us as he might ; but so , as might be most comfortable every way , and usefull to worke upon our hearts , & to draw our soules home unto himself . should the lord come out against a poore sinner , and in his wrath let fly against him , his soule would sinke downe under him ; but blessed be god , that he doth not deale with our hearts as we deserve , if he were as rigorous against us , as we have beene rebellious against him , we should sinke in sorrow and fall into despaire never to be recovered any more . but as the lord batters us , so he releeves us ; as we may see in saul , he had gotten letters to damascus , and now he hoped , being generall of the field , to bind and to imprison all , and he would not spare the poore christians a jot ; but christ meets him in the field , & threw him downe , and might have killed him too : but the lord desired rather that he might be humbled then confounded : i cannot read that ever he shewed his letters , but layed all flat downe before the lord , and so was accepted ; the lord shewed him his misery , yet he lets him not perish there , but gives him a little crevise of comfort . when the lord dealt with the children of israel , he said , i will allure her and bring her into the wildernesse , and there i will give her the valley of achor for the doore of hope ; when achan was stoned for stealing the wedge of gold , the israelites called it the valley of achor , and so it is called to this day . the valley of achor is the valley of trouble , of stoning , or consternation , so the lord doth here ; he draweth the soule into the wildernesse of sorrow for sinne , but doth he leave the soule there ? no , there is the doore of hope also , and there the soule shall sing as in former times . and hereupon the soule saith , there is some hope that god will do good unto me for all this ; there is hope the lord is melting me , to make me a vessel of glory : that 's a gloomy night when there is neither moone nor candle to be seen : so though the soule be marvelous gloomy and heavy , yet there is some crevise of light and consolation let into the heart , still chearing and refreshing it : the lord knowes what metall we are made of , and remembers that we are but dust , therefore he so corrects us , that he may leave an inkling of mercy and favour in our hearts . o therefore let us admire and blesse this good god ; and not quarrell with his ministers nor providence , and say , other men have comfort , and therefore why am i so troubled and disquieted ? how now ? it is endlesse mercy that thou livest , therefore downe with thy proud heart , and stifle those distempers of spirit , and say , the lord hath broken and wounded me , but blessed be his name , that i may come to church , and that he hath not dealt with me as i have deserved but in goodnesse and mercy ; i hope god in his season will doe good to my soule . secondly , let us be wise to nourish this same blessed worke in our hearts for ever ; let us have our hearts more and more strengthened , because thereby our hearts will be more & more inabled to beare and undergoe any thing ; if you have but a little glimpse of hope , cover it , and labour to maintaine it , and if ever god let in any glimpse of mercy into your hearts , let it not goe out ; it is ever good to take that way that god takes ; the lord sustaines our hearts with hope ; hope is the sinewes of the soule , therefore strengthen it . as a marriner that is tost with a tempest in a darke night , when he sees no starres , he casts anchor , and that cheares him ; this hope is the anchor of the soule , whereby it lookes out and expects mercy from god : the poore soule seeth no light nor comfort , nothing but the wrath of an angry god , and he saith , god is a just god , and a jealous god , even that god whose truth i have opposed , is displeased with me , then the soule is tossed and troubled , and runnes upon the rockes of despaire , how shall the soule be supported in this condition ? you will finde this true one day , therefore looke to it before : you vile drunkards are now sayling in a faire gale of pleasure , and carnall delight , but when the lords wrath shall seaze upō you , whē he shal let in the flashes of hel fire , then you are tossed , sometimes up to heaven , now downe to hell : therefore cast anchor now , and this hope will uphold you , for this hope is called the anchor of the soule . thou dost not yet see the lord refreshing of thee , but it may be otherwise . the people of ninivīe said , who knowe's but god may repent , this upheld their hearts , and made them seeke to the lord in the use of the meanes , and the lord had mercy on them . if you belong unto the lord , he will come against those drunken proud hearts , and rebellious hearts of yours , and dragge them downe to hell , and make them sorrow for their sinnes . and remember this against that day , who knowes but the lord may shew mercy ? and therefore yet heare , and pray , and fast , and seeke unto him for mercy . we fence those parts of our bodies most that are most pretious , and the hurt whereof is most dangerous . hope is called the helmes of salvation , and the assurance of gods love is the head of a christian , now take away a christians head , and he is cleane gone : the devil ever labours for that , and saith , you come to heaven ? prove it : loe , you thinke god hath need of drunkards and adulterers in heaven ? and will god provide a crowne of glory for his professed enemies ? hath god made heaven a hog-f●ie for such uncleane wretches as you are ? no , no , there is no such expectation of mercy : this wounds the head of the soule , but hope is the helmet that covers the head of a christian , makes him say , i confesse i am as bad as any man can say of me : heaven is a holy place , and and i have no goodnesse at all in me , yet there is hope the lord may breake this proud heart of mine , and take away these distempers of spirit : now by this meanes the head of a christian is kept sure . quest. but some will say , how shall we maintaine this hope in our hearts , and by what meanes may we feed this hope ? answ. the meanes are especially three . first , take notice of the al-sufficiencie of god , as he hath revealed himselfe in his word ; say not as many do , i cannot conceive it , or i cannot finde it , but what doth the word say ? is not god able to pardon thy sinnes ? ( away then with those , i cannot conceive it , and the like : ) is there any thing hard for me , saith god ? whatsoever thy estate is , there is nothing hard to him that hath hardnesse at command ; when our saviour said , it is as easie for a camell to goe through the eye of a needle , as for a rich man to goe into heaven ? good lord , said they , who can be saved ? but christ said , with god all things are possible ; if you looke unto man how he is glued to the world , so that all the ministers under heaven cannot pull him away , but still he will lie , and cozen : reason and judgement cannot conceive how this man should be saved , but with god all things are possible : see what the apostle saith , abraham above hope beleeved under hope , that he should be the father of many nations ; this he did , because he knew he which had promised was able to performe it ; and this did feed his hope , he did beleeve above hope in regard of the creature , under hope in regard of god. as if he had said , i have a dead body , but god is a living god ; and sarah hath a barren wombe , but god is a fruitfull god. it may be thou sayest , object . if any exhortatiō would have wrought upon me , then my heart might have beene brought to a better passe ; but can this stubborne heart of mine be made to yeild ? and can these strong corruptions of mine be subdued ? howsoever thou canst not doe it , answ. yet god can quicken thee , and although thou art a damned man , yet he is a mercifull god , this all-sufficiencie of god is a hooke , whereon our soules hang ; when the apostles had prayed that the minds of the ephesians might be opened , and that they might be able to know the love of christ ; because some one might say , how shall we know that which is above knowledge , the text saith , now to him that is able to doe abūdantly above all that we can thinke or aske , according to his mighty power that worketh in us , to him be glory : as though he had said , though you cannot thinke or aske as you should , yet god is able to doe exceeding abundantly more then we can thinke or aske , so then no more but this , we are not able of our selves to thinke a good thought , yet there is sufficient power in god , and though we are dead hearted and damned wretches , yet there is sufficient salvation in god. let us hang the handle of hope on this hooke . secondly , the freenesse of gods promise marvelously lifts up the head above water ; as the beggar saith . the doale is free , why may not i get it as well as another . this sometimes dasheth our hopes : when the soule begins to thinke what mercy is offered , he saith , object . oh! many are they that have it ; could i feare god as i should , and seeke for mercy as i ought , then there were some hope , but i have no heart to endeavour or desire after any mercy , and i cannot bring my soule , nor submit my will to yeild , and therefore shall i ever have any mercy ? answ. why not thou too ? doth god sell his mercy ? no , he gives it freely , god keepes open house : oh the freenesse of that mercy and goodnesse that is in god! he requires nothing of thee to procure it , but he shewes mercy because he will shew mercy ; thou hast no will , but god hath a will : and his shewing of mercy depends not on thy wil , but upon his owne freewil : it is true , god will make a man will and break his heart , because no man otherwise can be saved , but it is as true , that christ will give you brokennesse of heart as well as heaven and salvation . i will take away the heart of stone , and give you a heart of flesh , and cause you to walke in my wayes , saith the lord : hold this truth in thy soule : as there is no worth in the soule that can deserve any thing at gods hands : so there is no sinne ( the sinne against the holy ghost only excepted ) that can hinder the freenes of gods grace from saving of us : if thou belong to him , he will hale thee to heaven and pull thee from hell , he will make thee lie in the dust , and wait for mercy , & come groveling for his grace , and that freely , without any thing on thy part : who is a god like to thee ( saith micah ) who pardonest iniquity , because mercy doth please thee ? the lord sheweth mercy , not because thou canst please him , but because mercy pleaseth him . and in esay he saith , i am he that blotteth out thy offences , for my owne names sake . but the soule may say , object . they were gods people that did humble themselves , and they had hearts to feare him . answ. see that in the twentie fourth verse , thou hast brought me no corne , neither hast thou filled me with the fat of thy sacrifice : but thou hast wearied me with thy transgressions , yet the lord saith , i am he that pardoneth thy sinnes : thou saiest , if thou couldest pray , and humble thy selfe , there were hope of mercy ; the text doth not say , it is a sinner , but it is i , a god , that must doe it , this is the freenes of his grace . but some may object , object . is it possible that a man should receive any mercy , & yet be so stubborne and rebellious ? this makes way for drunkards to live as they list , and yet thinke to goe to heaven . answ. i answer , it is true , the lord will pardon thē if they belong to him , but he will doe it with a witnesse : the lord will dowze that soule of thine in the veine of his vengeance , but he will pardon thee too : god will pardon thy sinne in christ , but he will make thee feele the bitternesse of sinne . lastly , consider the abundance of mercy and goodnesse that is in god , whereby he not only strives with us in the midst of all rebellions , but he is more mercifull then we are or can be rebellious ; this helpes the heart of another thing that cuts it . for when the soule seeth all his sinnes for number , for nature , so many , and so abominable , he saith , object . can mercy be shewed to such a wretch as i am ? answ. yes , for as god is al-sufficient , and his promise free , so he hath plenty of mercy for the worst , he exceeds in mercy all the sinnes that can be ; ( except that against the holy ghost ) and therefore the soule throwes it selfe upon this , the apostle saith , where sinne abounds , grace abounds much more : lest any man should say , let us sinne that grace may abound , the text saith in another place , whose damnation is just . this knockes off fingers , though a sinfull wretch abuse god and grace , yet mercy will overcome the heart in this case , but it will cost him deare ; though thou turnest the grace of god into wantonnesse , the lord will turne that wantonnesse of thine into bitternesse ; the lord will sting that heart of thine one day , and make thee see whether it be good to forsake mercy when it is offered ; it will be easier for sodome then for thee , when thou shalt see a company of poore sodomites frie in hell ; howsoever god may bring thee to heaven , yet he will make thee frie in hell , and he will make thee thinke a sodomite to be in a better condition for the present then thou art . object . but some will say , god cannot in justice save such a wretch as i am . for answer to this , see what saint iames saith , mercy rejoyceth , or triumpheth , over iustice : howsoever iustice saith , he must be plagued , yet mercy saith , christ hath made a plentifull satisfaction for him , then mercy triumpheth over judgement : so then if god be al-sufficient , and his promise free , and his mercy superabundant , then we may be stirred up to hope for mercy from god , our hearts may be supported herein for ever . now i come to some other particulars that are plainly exprest in our text . first , they made a free and open confession of their sinnes , they did not stay till the apostle went to their houses , but they went to him , and said , men and brethren , you have spoken against the sinne of murder , and we confesse we are guilty of this sinne ; they saw their sinnes and confessed them openly before the apostles . the doctrine which ariseth from hence is this : when the heart is truly broken for sinne , it will be content to make open & free confession thereof , when a man is called thereunto : or thus , sound contrition brings forth bottome confession . men and brethren , what shall we doe to be saved ? as if they had said the truth is , we have heard of the feareful condition of such as have killed the lord jesus , and we confesse whatsoever you have said he was persecuted by us , and blasphemed by us , we are they that cryed cucifie him , crucifie him , we would have eaten his flesh , and made dice of his bones ; we plotted his death and gloried in it , these are our sinnes , and haply a thousand more that then they revealed ; and this is remarkable , they goe to peter and the other apostles , they did not goe to the scribes and pharisees , and that cursed crew . whence observe this by the way , when the soule is thus truly broken , generally it will never repaire to such as are carnall and wicked men : for these people knew that the scribes and pharisees had their hands as deeply imbrued in christs blood as themselves ; and besides they knew them to be such naughty packes , that they would rather incourage them in their sinnes , then any way ease them and recover them from the same : therefore they went to the disciples , because they were holy and gratious persons , and willing to succour them ; and it is certaine , that soule was never truly broken for sinne , that goes for helpe to such as are guilty of the same ; it is suspitious that these men goe only to stoppe the mouth of conscience , but never to have conscience awakened . you see our converts here went to the apostles , not to the scribes and fellow-murtherers ; but this by the way only : i goe on in the former point . a broken hearted sinner knowes more by himselfe then any man can doe , when a man is pinched with famine or drought , he will open his wants fully and freely , and so a man that is sicke and hath some heavy disease upon him , will tell of more paines and gripings then any physitian can doe : so it is with the soule that is deadly sicke in the ●ight of his sinnes and abominations . quest. but now a question will grow from hence ; may not a wicked man that never was truly broken-hearted make a large and open confession of his sinnes ? answ. i confesse that in the horrour of conscience he may doe it , with the dogge returning to his vomit , and with the sow to her wallowing in the mire ; now the hogge that is kept in a cleane meadow , will looke somewhat white , but if he comes from thence , h● will lie downe in the first durty puddle he comes at ; so there are some sinners that have beene well trained up , and live in a good familie , they are a little cleansed ; but when they come to live among wicked cōpanions , they grow as prophane as the rest ; and yet all this while they are hogges , and will murmur at others that are more holy then themselves ; now the dogge is he that hath had his eyes opened , and his conscience awakened , and some horrour laid upon his soule , and this doth make him disgorge himselfe for a while , to ease him of his horrour ; but when that man returnes to his sinnes , he will snarle and bite too , and fall heavily upon gods people , so much the more because he hath confest his sinnes ; thus it was with iudas , he swallowed downe his thirtie pence , but god made him come and acknowledge his sinne , and take shame to himselfe , and yet a judas , a devil , & at this day in hell : i tell you , this his confession out-bide most people in our generation ; the fish is contēt to nibble at the bait , and so is taken with the hooke , and when it hath the hooke and bait too , it would be ridde of both : so when horrour of conscience hath fastened upon the soule of a man because of sinne , he could be content to vomit his sinne and all up , and yet he is a very beast . quest. againe , this question may arise here , doth confession argue true contrition ? answ. i answere , there is a kinde of confession which no man attaines unto , but he hath a broken heart ; iudas nor no carnall heart under heaven comes to this , and you must know , there is no word spoken by the one but may be spoken by the other , and therefore the difference is not frō the words , but from the inward frame of the heart , and for the opening of this truth i will propound and shew these two things . first , the confession of a poore broken hearted sinner . secondly , i will shew you when the saints of god are called to confesse . for the first , the difference betweene the true and the false confessiō is discovered in these three particulars . first , they differ in the end , a broken hearted sinner confesseth his sins that he may take shame to himselfe , and glorifie god , this is the frame of the soule that truly confesseth his sins , he doth it to honour the gospel which he hath so much dishonoured , to discover the vilenesse of his person and of his sinne , that he hath so much set up ; he is willingly content that the glory of it may be gods , and the shame his owne . consider that passage of the good thiefe upon the crosse , when the reprobate was going to be executed for his sinne , he railed upon christ , ( whence observe this by the way , a wicked man will be a wretch though he should goe to hell presently ; ) now when he was railing , see what the good thiefe replies ; fearest thou not god ? we have sinned and are justly punished for our sinnes , to die and goe to hell too ▪ if god be not the more mercifull ; this man , you see , was content to fal out with himselfe , and his sinnes , and to honour the justice and holinesse of god in condemning of him . so in ezekiel , the text saith , they shall remember their waies that were not good , and shall be ashamed . that is , they shall take shame to themselves , they shall not shrinke for the same ; a gracious heart cannot tell what to doe to make sinne and it selfe base enough before god ; that his soule and sin may fall out one with another . as in the example of zacheus , whereas the confession of a carnall hypocrite comes not so currantly off , it sticketh in his teeth , he begins to confesse something , and then he stands ; he saith something , and cals it backe againe , and is loath to take any shame for the evill committed ▪ and therefore haply he will come when he is called , and goe away and confesse nothing at all ; nay , if a minister heare any thing of him , he will hide it and tell a flat lie , rather then take shame to himselfe for it ; it is true , a carnall hypocrite may confesse sometimes to give the minister content , as commonly such doe ; he may confesse , to get inward with a man , and to get commendations , nay , he may confesse , to sinne more freely without suspition ; for charitie beleeves this , that when a man hath confessed his sinne , he will never sinne in that kinde againe , nay sometimes he doth it to stop the mouth of conscience , and therefore when conscience is full of horror , to quiet conscience and to stil the clamor thereof , he is content to reveale his sinne , that so he may have some secret peace for his sinne : thus far they differ in their ends . secondly , they differ in their grounds : the cause and ground of a broken hearted sinner , it is from the loathsomnesse and vilenesse that the heart seeth in sinn● , and therefore it confesseth to free it selfe from that sin , and to let out all those abominations that are so loathsome and tedious to him ; as the sinner that is truly burthened is to confesse all his sinnes , so especially those that are most loathsome and secret , even those sins whereby the heart hath bin most estranged from god : for as before the soule did confesse sinne freely , because he was content to take shame to himself , so now he doth it to ridde himselfe of the same . then a man feeles sinne kindly , when it goeth to the very inwards of the soule ; it is in this case with a broken hearted sinner , as it is with that part of a mans body that is impostumed , or the like ; whē the impostume is ripe , if it be laūced to the quicke , the very coare and all comes out ; b●t if it be pricked with a pinne , there may some corrupt matter come out , but the coare remaines yet in it still : so it is with an impostumed heart , when a man is truly pierced with his abominations , he is content to lay open the most inward corruptions of all , that there may be a perfect killing of all : nay , it labours to sweepe out the most secret sinnes of all , without any ifs , or ands , and he saith , oh this proud , wretched , adul●erous heart of mine , hath bin my bane , & it wil be my destructiō for ever , if god be not more merciful , now the coare and all comes out ; whereas the hypocrite that feeles only the feare , and horror , and punishment of sinne , executed or threatned , he confesseth no more then may procure his case , he desires not so much to have his corruptions removed , as to be freed from horrour ; and therefore a hypocrite will scumme over all his confessions , his talke will be a hundred miles from his sinnes , he never comes to that maine sinne which keepes his heart from god ; and it is remarkable , one man complaines he is troubled with wandring thoughts in hearing the word , and his soule is takē aside with strange distempers ; but follow that soule home , and you shall commonly finde some base corruptions that take up his heart ; and another man complaines of his hard heart , it stirres not at the word of god , and gods judgements doe not melt him , when yet in the meane time he nourisheth that pride , and selfe-uncleannesse , that is the cause thereof , and there are many besides these : as it is with a dogge , he doth not gorge up his meat because he loathes it , but because his stomacke is troubled with it , and therefore when his paine is over , he takes it with greedinesse againe ; so it is with an hypocrite , his heart is burthened with extreame sorrow , and therefore he throwes out so much as did trouble and gal his conscience , and may worke him some ease ; but afterwards he returnes to it againe ; and this is the cause why we have so many revolters , and backesliders , after such open confessions ; they confesse only to ease themselves of the horror , and therefore when the horror is gone , they fall to their old sinne againe , wheras a sound christian doth confesse his sinne , onely from the loathsomnesse of it . thirdly , the soule that is truly broken , makes confession with an inward resolution never to meddle with sinne any more ; yet all this while the soule is full of feare and suspition , for feare of falling into those sinnes againe , therefore it desires rather to discover it selfe by desires and wishes , then any confidence in it selfe ; and therefore the soule saith , o that the lord would once give me power against these corruptions ; oh how happy should i be , but alas i have no power of my selfe ; the soule is willing to fling it selfe into the armes of gods mercy , and to commit himselfe wholly to the meanes of grace , that god may get himselfe honour by him ; only he desires him to be good unto him by giving of him power against his corruptions . whereas the hypocrite that is in feare of some judgements , and the wrath of god hath seazed upon his soule ; that he may get ease , will promise any thing , and be marvelous open , and yet confident in himselfe , and say , if god would give me health , and raise me up againe , all the world shall see i will be a new man , and they shall see how holy , and how carefull , and how exact i will be : yet , poore soule , when he is out of his trouble , he returnes to his vomit , & is worse then before , and so much the worse , because he hath made an open confession . as it is with a debtor , an honest man comes freely , & doth acknowledge his deb● , and desires the creditor to satisfie himselfe with his body and goods , he desires he may be no loser by him , hee suspects hee shall not be able to pay him , but he hopes , so farre as hee is able , to give him content : but another cunning mate promiseth to pay all , if he will give him further day , but intends no such matter . just so it is with a soule that is truly broken for sinne , he layes himselfe in gods presence , and referres himselfe into gods hands , and saith , the truth is , lord , i know , this proud corrupt heart of mine will not yeeld , it wil deceive me : i am afraid i shal not be able to walk holily : take this heart of mine , and doe what thou wilt with it , only purge out my sinne and corruption : this is the manner of his confession . but some man may say , object . is every man bound , thus freely and openly to confesse his sinnes ? i answer , the doctrine saith , when he is called to it . but you will say , when is a man bound and called to make confession ? answ. for the answer , i will shew it in foure conclusions . first , when the soule ha●h had a true sight of sinne , & hath confessed it to the lord abundantly , & through gods mercy hath gotten some assurance of the pardon thereof : then he need not looke to men for pardon , because the end of confession is accomplished already . a man therefore confesseth his sinne , that he may finde some help against it : not that a minister can absolve or pardon any ( as the popish shavelings imagine ) but that he may have the direction , help and prayers of a godly minister . secondly , if wee have wronged any body that wee have conversed withall ; though god hath pardoned the sinne , yet we are to confesse it , that we may make peace , & pray one for another ; this is the meaning of that place , confesse your sins one to another , and pray one for another . thirdly , if a man have used all meanes ordinary and extraordinary , and hath fasted , & prayed , and sought the lord for pardon of sin , & strength against it , and yet his conscience remaines troubled , and he sinks under the burden of his corruptions , in this case a man is called to confesse his sinnes to a faithfull minister . indeed a man may confesse them to a faithfull christian , but it is gods ordinance to confesse them to a faithful minister , not that a minister can pardon his sinnes , but onely to declare when he is fitted , and to apply mercy accordingly . it is not a matter of complement , but a duty commanded : it is in this case with the soule ; as it is with a mans body ; he that is able by his owne skil and his kitchin-physick to ●ure himselfe , hath no need to seeke to the physitian : but if it be beyond his owne skill , and if kitchin-physick will doe no good , then he is bound to seeke out to a physi●ian , unlesse he will be his owne murderer . it is just so with the soule of a man that is sorrowfull for sin : when he hath conscionably used all means , and yet his closset prayers , and his closset fastings will not doe the deed , then he is bound to seeke out to a faithfull minister , for he is the physitian that god hath appointed , wherby all the sicknesses of the soule may be eased and cured . lastly , if a man have beene guilty of common open sinnes , and it is knowne abroad that he hath beene an open swearer and adulterer , if god hath broken his heart thorowly for his sins , and he lies ( it may be ) upon his death-bed , and now enjoyes the company of a faithfull minister , or some holy christian , he is bound to acknowledge his sinnes , that as god hath beene dishonoured by him , so now hee may honour god , and shame himselfe , and discourage the hearts of those wicked wretches that have shared with him in the sin : if ever he be truly broken , and if god throw him on his sicke-bed , and these things be layed to his charge , he will cry out of himselfe , and say , oh i have hated the light of gods truth , i did persecute the cause of godlinesse , i was a persecutor and blasphemer , saith paul : so it will be with your proud and rebellious hearts , if ever god open your eyes and awaken your consciences , as they must be eyth●r here or in hell . therfore when your companions come about you , cry shame of your selves , and say , the lord knowes , and all the country knowes , that i have beene a drunkard , and an adulterer ; it is the gall of my heart . now if god had not beene mercifull unto me , i had drunk , and drunk my last : it hath cost me deare , and so it will be with you too . it is strange to see how god throwes some upon their death-beds , and fils their consciences full of horrour , & yet a man cannot wrest a word from thē . nay , though all their drunken companions come about them , they have not a word to say to thē , i doe not thinke that the heart of any christian wil endure it , if ever god break his heart kindly . thus you see when a man is bound to confesse his sin , this is farre enough from the tyrannicall confession of that strange popish doctrine of auricular confession : they hold , all men are bound , whatsoever their condition be , whether their sins be pardoned or unpardoned , they are bound to confesse all their mortall sinnes , and to expect their pardon authoritatively from the priests hand , upon the paine of great matters . the aime of the papists herein is , first , to snare mens consci●nces ; and secondly , to picke mens purses : for when a man hath confessed his mortall sinnes , his conscience is snared , and then they must give so much money for the pardon of them agreeable to the offence . now we bind no man upon paine to come necessarily , but if hee can get pardon from god in the use of the meanes , and get power against his corruptions , in this case we injoyne no man to confesse ; but when the saints doe come , it is not because we wil or can sel pardōs , but only to fit them for mercy . and this is the truth , and that our church holds . this falls marvelous heavy and foule upon those , that are so farre from this duty , that they are opposite against it , and account it a matter of madnesse and childishnesse , to acknowledge their offences to any man. men would be comforted in regard of the sorrow they feele , but they would not be content to open their sinnes , and take shame to themselves : this harbours in the hearts of many carnall wretches , and so they are deprived of the fruit of the gospell : they thinke it all their cunning , to shift , and shelter , and mince their sinnes , and to keepe them close from the knowledge of the minister . it may be , the wife is sicke , and the husband saith , i pray you shew her some comfort . why , saith the minister , what needs ●hee any comfort , seeing shee was never in distresse ? oh! saith hee , shee hath lived an honest quiet woman : and so by this meanes wee heare of nothing , but good . i would faine wrest this madnesse out of the hearts of carnall wretches . when the lord hath them upon the racke , then their consciences are full of horrour , and they know not which way to take ; yet they scorne to acknowledge any thing : shall they be ( convicted of their sins , and ) such babies , to cry their sinnes at the market-crosse ? they have a better course then so : for ( say they ) who knowes it ? and , let him prove it , or the like . what if no man ever yet knew it ? thy owne conscience , and god , knowes it . if thou goest to a physitian thou wilt lay opē all thy soares & all thy paines to him , or else thou expectest no help from him ; and canst thou looke for any comfort from a minister , and never discover thy sinnes , whereby thou art hindered in a good course ; men would be comforted , and yet never knew why they were afflicted ; you that keepe your sinnes so close , and maintaine them so tenderly , the god of heaven will plucke those sweet morsels from your mouthes , and lay them upon you , when you would be rid of them ; as a man that is sicke , he will not send to the physitian , because he thinks he is able to beare it out , till at last the disease begins to fester inwardly , & all the physitians under heaven cannot cure him ; if he had sent in time , he might have beene eased ; so it is with many sinfull creatures , out of a sturdy stoutnesse of heart , they scorne to confesse their corruptions ; well , now god opens their eyes , and they begin to say , this is not well , and that is not well ; but you will not send for the minister all this while , if it be horrour of conscience , you will beare it ; well , at last you come to your death beds , and the lord layes his heavy hand upon you , and then you cry for the minister and all ; oh saith one , woe to me because of this adulterous heart , this drunkennesse , and this malice , and this madnesse against god and his people ; i was a cunning persecutor , and with such a woman i committed adultery , and at last , when he hath ended his confession , he sinks and dies . now the minister comes too late ; yee will beare the check of conscience , & in time the wound growes soare , and your soule sinks into irrecoverable misery ; oh , woe to that soule , this is all because he would not have his heart launced ; well , if thou wilt not , then take that cursed heart of thine , and expect gods wrath with it , if thou repent not . see how god deales with a sinner in this kinde ; the text saith , his bones are full of the sinnes of his youth , which shal ly with him in the dust : although sin be sweet in his mouth , though he spare it , and keepe it close as sugar under his tongue , it is as the gall of aspes within them ; take heed how you keepe your sins close , when conscience and horrour cals upon you to confesse them , and god hath you upon the racke , and saith , these sinnes you have committed in secret , either confesse them , or they shall turne to the gall of aspes ; if still you will have your sins , remember that the god of heaven beares witnesse this day against that soule , that will not come off , but hides his sinne ; take heed that god say not amen , when thou art going the way of all flesh ; then thou wilt cry for mercy , but then the lord will say , remember , that impostumed heart of thine might have been launced and cured ; but thou wouldest needs keepe thy lusts and corruptions still . for the lord jesus christs sake now pitty your selves , if you desire your everlasting comfort , now take shame to your selves , that you may be for ever glorified ; o now launce those proud rebellious hearts of yours , that you may finde some ease ; teare now in pieces those wretched hearts , that the coare being let out , the cure may be good & sound . secondly , this reproves the cunning hypocrit , howsoever he is content to be ashamed for his sinne and to shew the foulnesse of it , yet it is admirable to consider what sly passages and trickes he will have before he comes to open any thing ; sometimes he sends for a faithfull minister , and it is his entendment to confesse his folly , and yet he goes backe againe and confesseth nothing at all ; but if the lord follow the close hearted hypocrit and let in some more of his indignation , and make his wrath to seaze upon his soule , then he sets downe a resolution to confesse all ; and yet there is such dawbing & such secret acknowledgment of sinne ; it stickes in his teeth , something he will say that may be every man can say against him , and then he speakes of hardnesse of heart , and of wandering thoughts , and that which even the best of gods people are troubled withall ; but he never comes to those sinfull lusts that lie heavyest upon his soule . if a man that is sicke have a foule stomacke , but yet is unfit to vomit , it may be he casts the uppermost up , but the spawne of it remaines ; so it is with the hypocrite , he saith something , and now and then a word fals from him , & he would faine bite it in againe if he could , but there is a witnesse within that must not be seene . when rachel had stolne her father labans idolls , he followed after iacob for them : and searched among the stuffe , but rachel being something foolishly addicted that way , sate still upon them , and laban must not search there : so it is with the close hearted hypocrite , he is content to confesse that which all the world cryes shame of him for , but there is some idoll lust , as secret uncleannes , or private theft , that he will not confesse . now for the terrour of all such gracelesse persons , i desire to discover two things in the point . first , that this is a marvelous fearfull sinne : secondly , it is a dangerous sinne . first , me thinkes the sinne it selfe is like the sinne of ananias and saphyra : hee sold all that he had , and as the lord moved him , and commanded him , he gave way to it that it should be given to the poore : but when it was sold , he kept backe one part of it : and when peter said , did you sell it for so much ? is this all the price ? yes , saith he . now mark what peter saith , why hath satan filled thy heart , that thou hast not lyed to man , but to god. satan many times steps into the heart ; but when he is said to fill the heart , he shuts out the worke of judgement and reason , and the word , and spirit , and all good resolutions in those particular occasions , which concerne a man. as if sathan should say , knowledge shall not direct him , the spirit shall not perswade him , & the word shall not prevaile with his heart : but i will take possession of him in despite of all these ; this is sathans filling of the heart . thus it is with the hypocrite : his conscience is awakened , and saith , thou must confesse thy sinnes , or else thou shalt be damned for them : the word commands thee , and the spirit perswades thee to confesse thy sinne ; and hereupon thou saist , this is my condition , and there is no ease nor comfort to be had in private means , and therefore i must goe to some faithfull minister , and reveale my selfe to him : and when thou hast done , thou keepest backe halfe from him , and thou lyest against conscience , the word , and spirit , and all : and when the minister saith , is this the bottome of thy sinne ? diddest thou not commit such and such a sinne ? oh! no ; i was never guilty of any such matter : and yet thou lyest . marke what i say , this is to have satan fill thy heart , thou givest up thy heart into the possession of the devill : knowledge directs thee not , the spirit perswades not , and the word prevailes not ; but the devill crowds into every corner of thy heart , and thou wilt cover thy sins , and so perish for them everlastingly . but secondly , as the sinne is vile and odious , so it is as dangerous ; hee that hideth his sinnes , shall not prosper , saith the wiseman . howsoever thy heart may be still for a while , yet thou shalt not prosper in thy family , nor in the word and sacraments , but all meanes are accursed to thee , thou shalt receive no ▪ mercy at all : hee that confesseth and forsaketh his sinnes , shall finde mercy ; but he that confesseth not his sinnes , shall not finde mercy . as wee use to have a neast egge to breed upon , so it is the devils cunning to leave a neast egge , some bosome lust or other in thy soule , and the devill sits upon this same , as upon a neast egge : and when the devill is cast out by a slight overly confession of your sinnes , yet there is some secret lust still left in the heart , and that will breed a thousand abominations more in you . for ( i beseech you take notice of this ) the devill returnes and brings seven devils more then himselfe , and he hatcheth seven times more uncleannesses then there was before : therefore as you desire that satan may not fill your hearts , and as you desire to have any meanes blessed to you ; come off kindly and currantly , eyther not confesse at all , or else confesse currantly , that you may finde mercy in the time of need . the second use is for instruction , to shew us , that a broken hearted sinner is easily convicted of his sinnes , and willing to under-goe any reproofe ; hee that will confesse his sinnes freely of himselfe , will easily yeeld when hee is called upon to doe it . if the word lay any thing to his charge , he will not deny it , a man need not bring any witnesses against him : he will never seeke to cover his sinne , but if any occasionall passage of speech come , that may discover his sinne , he takes it presently , and yeelds to it , and saith , i am the man , i confesse , this is my sinne and my folly : he doth not fence his heart against the truth . to whom shall i looke ( saith god ) even to a man that hath a contrite heart , and trembles at my word : this is the root , and this is the fruit : the heart must be contrite and broken by the hammer of gods law , before it can shake at the hearing of the word ; a broken heart comes not to flout at the minister ( nay , that is a sturdy heart ) but a broken heart shakes at the word of god ; if there come a promise , a broken heart trembles lest he hath no share in it ; and if there be any command , he trembles lest he should not be able to obey it , but if the lord meet with some maine lust , as secret malice against the saints of god , and secret uncleannesse ; or the like : if the lord give a wipe at these things in the word , thē this broken heart hath enough , he hath his load , and longs to be private , he remembers that truth ; and the wound being fresh bleeds againe , and he mournes againe , and laies hold on his heart , and saith , good lord , i was this malicious wretch , i intended this mischiefe to thy saints , and ( if it had beene in my power ) i could have sucked their blood , i was that uncleane wretch ; shall all these sinnes be pardoned ? and shall all these cursed abominations be removed ? can these corruptions be subdued ? brethren ( yee cannot be ignorant how ) a wounded heart is affected with every touch , you that have broken hearts you know it , i shall not need to tell you : therefore when ever the lord comes to rake in those filthy and drunken hearts of yours , they will shake within you , and you will say , this is my sinne , and these are my abominations , whereby god hath beene so much dishonored . the third use is for exhortation , if you know these things ( as i am perswaded you doe ) then be intreated in the name of the lord jesus to walke in that way which god hath revealed ; this is the basenesse of our hearts , we are loath to unbuckle our vile and secret distempers , they are shamefull themselves , and yet we are loath to take shame for them . therefore deale openly & freely with your soules , confesse your sins freely , that god may deale comfortably with you ; hath the lord at any time let in this horrour into thy soule ; and is thy heart now troubled at the word ; and after all thy teares , and paines , and meanes using with uprightnesse , doe thy corruptions still remaine ? are they not yet subdued as they might be ? canst thou not get any assurance of the pardon of them ? i say then , cast away thy shamefull hiding and concealing of sinne , and do not say , what will the world , and ministers say of me ? away with these shifts , god cals thee to confession , the saints have done it , and thou must , nay , thou wilt doe it , ( if ever thy heart be kindly broken , as it should be , ) in some measure pleasing unto god , and profitable to thy selfe . object . but some will say , how may we doe it . answ. for answere thereunto , i will first give some direction how to doe it ; secondly , i will give some motives to worke our hearts to the same . first , be wise in chusing the party , to whom you must confesse your sinnes , for every wide mouthed vessel is not fit to receive pretious liquor ; so this confession is not to be opened to every carnall wretch , that will blaze it abroad ; the minister to whom you confesse , ought to have these three graces . first , hee must be a skilfull and able minister of god , one that is trained up , and is master of his art , and so experienced , that hee may be able in some measure to finde out the nature of the disease : ( not that any minister under heaven can be so wife and holy , as to give pardon to a poore sinner : but onely hee is able ministerially to doe it under god ) hee must be able to approve himselfe the minister of god : hee must have the tongue of the learned , and be able to breake the heart , and prepare the soule for christ ; and then to apply the cooling promises of the gospell to him . there are many , who in stead of curing of the soule , kill it , and by popping the sacrament into a mans mouth , thinke to send him to heaven : but in conclusion send him to hell . secondly , hee must be a mercifull physitian , one that will pitty a poore soule ; they that have experience of trouble and misery in themselves , are most compassionate to others in distresse : he that hath beene tossed in the sea will pitty others that have beene in the same danger . if these people had gone to the scribes and pharisies , they had beene well holpen . no , but they went to peter , and therefore found helpe : when iudas had sinned , and betrayed his master , and his soule was full of horrour , he went to the pharisies and confessed his sinnes , but what succour found he ? they answered him , what is that to us ? hast thou sinned , then beare it , and looke to it thy selfe ; so it is with carnall wretches , what comfort yeild they to a poore distressed conscience ? they adde sorrow to sorrow , and say , it is nothing but melancholy , & he hath gotten this by hearing some fiery hot minister , or by reading too much in some bookes of election , and reprobation . lastly , he must be a faithfull minister , one that will not fit mens humors , nor answere the desires of their hearts , in speaking what they would have him ; but his faithfulnesse must appeare in two things . first , in dealing plainely with every one , though a man be his patron , or of what place or condition soever he be , if he have a proud heart he must labour to humble him . and secondly , as he must apply a salve fitting for the sore , so he must be faithfull in keeping secret the sinne that is laid open to him , that nothing may fly abroad , no not after his death , except it be in some cases . now what remaines , but that you all be moved to take up this duty , and provoke your hearts freely to confesse your evill waies ; to which purpose let me give you three motives . first , because it is a very honourable thing , & will exceedingly promote the cause of a christian ; you will hardly yeild to this on the sudden ; a man doth thinke , that if the minister knowes his vilenesse , he will abhorre him for it . but ( i assure you brethren ) there is nothing that doth more set forth the honour of a christian , and winne the love of a minister , then this . indeed it is a shame to commit sinne , but no shame to confesse it upon good grounds ; nay , when the heart comes kindly off , it is admirable to see how a faithfull minister will approve of such persons , his love is so great towards them ; o , saith the minister , it did me good to heare that man confesse so freely , i hope the lord hath wrought kindly in him , certainely now he is in the way to life and happinesse ; oh how i love him , i could even be content to put that man in my bosome . whereas this overly , and loose dealing of yours , is loathsome to us ; doe you thinke we perceive it not ? yes , we may feele it with our fingers , and ( when you are gone , i tell you what we thinke ) surely that man is an hypocrite , he hath a hollow heart , he is not willing to take shame to himselfe for his sinne , his confession never comes to the bottome . secondly , confession is a matter of great safety ; i take this to be the only cause , why many a man goes troubled , and gets neither comfort in the pardon of the sinne , nor strength against it , because he comes not off kindly in this worke of confession . when you doe nakedly open your sinnes to a faithfull minister , you goe out in battaile against sinne , and you have a second in the field to stand by you : but especially there is comfort in this particular , for the minister will discover the lusts and deceits , and corruptions , that you could not finde out , and he will lay open all those holds of sathan , and that meanes of comfort that you never knew : i am able to speake it by experience , this hath broke the necke of many a soule , even because he would goe out in single combate against sathan , and ( doe what he could , ) not revealing himselfe to others for help , was overthrowne for ever . as it is with the impostumed part of a mans body , when a man lets out some of the corrupt matter , and so skins it , never healing it to the bottome ; at last it cankers inwardly , and comes to a gangrene , and the part must be cut off , or else a man is in danger of his life ; so when you let out some corruptions by an overly confession , but suffer some bosome lust to remaine still , as malice , or uncleannesse , &c. then the soule cankers , and sathan takes possession of it , and the soule is carried into fearefull abominations . many have fallen fouly , and lived long in their sinnes , and all because they would not confesse freely ; therefore as you desire to finde out the deceitfulnesse of your corruptions , confesse them from the bottome of your soules . thirdly , this open and free confession , may maintaine the secrecy of the soule ; for the onl● way to have a mans sinnes covered , is to confesse them , that so they may not be brought upon the stage before all the world . object . oh , saith one , this is contrary to common reason ; we are affraid to have our sinnes knowne , that is our trouble , we keepe our sinnes close , because we would preserve our honour . answ. i say , the only way for secrecie , is to reveal our sinnes to some faithfull minister ; for if we confesse our sinnes , god will cover them ; if you take shame to your selves , god will honour you ; but if you will not confesse your sinnes , god will breake open the doore of your hearts , and let in the light of his truth , and the convicting power of his spirit , and make it knowen to men and angels , to the shame of your persons for ever . if iudas had taken notice of his sinne , and yeilded to christs accusation , and desired some conference with christ privately , ( and said , good lord , i am that iudas , and that hell-hound that have received mercy from thee in the outward meanes , and have been entertayned among thy people , yet it is i that have taken the thirtie pence , lord pardon this sinne , and never let this iniquity be laid to my charge ; ) i doubt not but though iudas his soule could not be saved ( because that now wee know gods decree of him ) yet god would have saved him from the publike shame that was cast upon him for it : but he did not doe so , but hidde his malice in his heart , and professed great matters of love to christ , and kissed him , and thus he thought to cover his sin wisely : but what became of that ? the lord forced him to come and to indite himselfe in the high priests hall , before the temporall and spirituall counsell . so you that keepe your sinnes as sugar under your tongues , and will be loose , and malitious , and covetous still ; well , you will have your thirtie pence still , and they are layed up safe , as achans wedge of gold was ; remember this , god will one day open the clossets of your hearts , and lay you upon your death beds , and then haply yee will prove mad , and vomit up all : were it not better to confesse your sinnes to some faithfull minister now ? if you will not give the lord his glory , he will distraine for it , & have it from your heart blood , as iulian the apostata said , when the arrow was shot into his heart , he plucked it out , and cried saying , thou galilean , thou hast overcome me , the lord distrained for his glory , and had it out of his heart blood . now i come to the second fruit of contrition , which is here plainly expressed , and it is this , a restlesse dislike of themselves and their sinnes : as if they had said , men and brethren , we care not what we doe against those evils of ours , whereby the lord hath beene so much dishonoured , and we indangered , command us what you will , we must not rest thus , so loathsome are our sinnes that we will doe any thing rather then be as we are . so from hence the doctrine is this , the soule that is truly pierced for sinne , is carried against it with a restlesse dislike and distaste of it : or thus , sound contrition of heart , ever brings a thorow detestation of sinne ; this they professedly proclaime before the apostles . as if they had said thus much in more words ; you say we are they that have crucified the lord of life , and we confesse it , oh happy had it beene for us if we had never listened to the plots of the scribes and pharisies , but that which is past cannot be undone or recalled . what must now be done ? if we rest here , we perish forever : can nothing be done against these our sinnes , that have done so much against the lord jesus ? we must loath ourselves , and our sinnes , and we must get out of this e●●ate , or else we are undone for ever . now for the further opening of this point , i will discover these three things . first , i will shew what a distaste and dislike this is . secondly , wherein this hatred and dislike of sinne consists . thirdly , i will shew the reason , why it must be so . for the first , namely what dislike this is ; for the clearing of which you must looke backe to that which i spake before of godly sorrow . for of the very same stampe and nature , is this dislike and hatred of sinne ; and it is thus much in effect . first , there is a hatred in preparation , and secondly , a hatred in ●sanctification ; both are saving workes , but both are not sanctifying workes : vocation is a saving worke , but not a sanctifying worke : they are two distinct workes . this hatred in preparation , is that which the lord workes upon the soule , and smites upon the soule , and thereby puts this kinde of turning into the heart ; not that the heart hath any powerfull inward principle of grace before , ( for this is the first that the lord workes ) so that as before the soule was forced to see sinne , and to feel the burthen of it ; so the heart is now brought to dislike sinne ; this is a worke wrought upon the soule , rather then any thing done by the soule ; the lord is now fitting and preparing the soule for the presence of his blessed spirit . and in this great worke of preparation the lord workes these three things . first , he stoppes the soule from going on any longer in sinne . secondly he wearieth the soule with the burthen of sinne . thirdly , by hatred the soule is brought to goe away from those carnall lusts and corruptions , with a secret dislike of those sinnes which he hath been wearied withall . in all these , the soule is a patient , and undergoes the worke of humbling , and breaking , rather then ( it is any way ) active and operative . thus the heart is turned away from sinne , and set against those corruptions which heretofore it was burthened with ; as it is with wheels of a clocke , when the wheeles have runne wrong , before a man can set them right againe , he must stop it , and turne it to its right place , and all these are meerly wrought upon the wheele , by the hand of the workeman ; for of it selfe it hath no poise nor weight to runne right ; but when the clocke-master puts to his plummets , then it is able to runne of it selfe , though the workemans hand be not there . so the will and affections of a man which are the great wheels of this curious clock of the soule these wheels do naturally of thēselves run all hel-ward , and sin-ward , and devil-ward : now before the soule can receive a new principle of grace , first , the lord unmaskes a man , and makes him come to a stand , and makes him see hell gaping for him ; thus the heart is at a maze . secondly , the lord laies the weight of sinne and corruption upon him , and that doth sincke the soule with the horrour , and vexation , and loathsomnesse of his sinnes . thirdly , then the soule is carried away from sinne by hatred and dislike ; and saith , is this the fruit of sin that delighteth me ? oh then no more malice , no more drunkennesse , thus the heart is turned away : but after the soule is once brought on to god by faith , and goes to god , & receives the spirit of sanctification , ( of which we shall speake afterwards ) this is a new principle of life , and out of this gratious disposition the soule is now growne to hate sinne freely , and to knocke off the fingers from corruptions , and beat downe his lusts , and to love god freely ; out of that power of grace which the lord hath put into the soule . now you must know , that all this while i speake of the first worke , when the soule is turned by the spirit against his sinne , being formerly burthened with the same sinne : this doth ever accompany a heart truly broken for sinne . there is this difference betweene sorrow and hatred ; sorrow feeles the burthen , but hatred flings it away ; sorrow loosneth the heart , but hatred lets out the corruption ; sorrow saith , doth sinne thus pinch the soule ? and hatred saith , no more sinne then ; thus the lord by his spirit prepares the soule . for the proofe of this point , see what the prophet saith , you shall consider your waies , and your doings that were not good , and shall loath your selves . a poore christian would teare his heart in pieces in the apprehension of his owne vilenesse , and saith , good lord , shall i ever be plagued and annoyed with this sturdy malitious heart ? and shal i ever carry this vile heart about me , that wil one day carry me to hell , if thou be not the more mercifull ? this makes a man even fall out with himselfe . againe , see what the apostle saith , for this thing you have had godly sorrow , but what hath it wrought in you ? doth it worke a holy indignation and revenge against your sinfull courses ? that when thy soule seeth his filthy abominations rising , swelling , and bubling within thy heart , it takes on exceedingly , and wil scarce owne it self ; but lookes away from sinne , and is weary of it selfe , in regard of the same ; nay , ( if it were possible ) that thou couldest be content to live without a heart , even to forgoe thy selfe , that so thou maiest not be troubled with that vile heart of thine , and so dishonour god no longer . i beseech you observe it , when a man is brought thus farre , oh he cries to god , and saith , lord was there ever any poore sinner thus pestered with a vile heart ? oh that this heart should ever be so opposite against the lord ? lord , except i had a better heart , i would i had none at all : thus the heart loathes it selfe , and in what measure the soule is carried with a restlesse dislike of sinne , as it is sinne , in the same degree it is most violent against those sinnes , whereby he hath most dishonoured god ; as you may see in zacheus , his heart did most rise against his master sinne ; so the lord having humbled the repentant church , thou shalt defile thy graven images of silver , and the ornaments of thy golden images , thou shalt cast them away as a menstruous cloth , and say , get you hence . they hated all sinne , but especially their idolatrous courses ; so it will be with the heart that is truly broken , he will cast away with hatred all his pleasing and profitable sinnes : thus much of the first passage . quest. the second passage is this , wherein doth this true hatred consist , that a man may know whether he have sinne or no ? answ. answere , this hatred or dislike consists in these foure particulars . first , if the soule doth truly hate sin , then it is very willing to make search for it in every corner of the heart . and any sinne that he cannot know himselfe , he is willing that any christian , or any friend should make them knowne unto him ; a king that hates a traitor that would kill him , and a man that hates a thiefe that would robbe him , they are willing that any man should discover that traitor or thiefe , and they will entertaine him kindly , and reward him for it . when the ziphites came to saul , and told him where david was , mark what he saith , oh blessed be yee of the lord , for you have had compassion upon me . just so it is with a broken bleeding heart , that hath an open hatred against his corruptions ; if any minister or christian will make knowne some base lusts that lurke in his soule , he will not flye out , and say , what is that to you ? every tub must stand upon his owne bottome , and if i sinne i must answer for it : nay , hee will blesse the lord for it , and say , blessed be the lord , and blessed be such a minister , & blessed be such a neighbour , for they have shewed mee my sinne , and had compassion upon my soule . secondly , as the soule desires to have sinne revealed , so it desires to have sinne killed , and it makes no matter how it be killed , or by whom , so it be killed at all . hence it comes to passe , that the soule which truly hates sinne , is ever seeking to those meanes , that are most able to give strength to him , and to over come his corruptions ; and is well pleased that any minister should meet with the base haunts of his heart ; and if the word hit & wound that master-sinne of his , hee is marvelous content therewith , hee cares not from whom the help comes . the sharpest and keenest reproofes , that will shake his very heart , and draw blood out of sinne , and the most powerfull deliverer of gods word , that divides betweene the marrow and the bones , hee likes best . nay , though the great cannons roare , and gods ordinances worke mightily upon his heart ; so that his corruptions may bee killed and subdued , hee blesseth the lord , and saith , blessed be the lord , i have had a good day of it , the lord layed battery against this wretched heart of mine ; i blesse god for these reproofes and judgements threatned ; my heart is in some measure broken under them , i hope my corruptions have gotten their deaths wound this day . thirdly , as hee desires to see sinne killed in himselfe , so hee is not able to see sinne in others , but so farre as god hath put authority and opportunity into his hands , he pursues it with deadly indignation . as a man that hates a murderer , hee will not onely keepe him from his owne house , but hee pursues him even to the place of justice : so the soule that truly hates sinne , will not onely keepe sinne from his owne heart , but hee will plucke it from the hearts of others , so farre as possibly he may . when haman had a spleene against mordecai , hee was not onely desirous to kill him , but hee would kill all the nation of the iewes , this was hatred indeed : so it is with a broken heart . if a broken hearted father have had a proud heart , and hath beene wearyed with it , hee labours to kill all the brood of those cursed distempers in his children . lastly , hee labours to crosse and undermine all those occasions and meanes that have given any succour to his corruptions of heart : the soule hath such a secret grudge against the thriving of sinne , that it lothes all occasions that may maintaine his sinne : as the drunkard and adulterer hate the place where they went in to commit sinne . as in warre , haply they cannot take the enemy , but they will drive him out of the country , and burne downe all his forts , and fill up all his trenches , that hee may finde no provision : so the heart that truly hates sinne , and hath beene truly broken for it , will hate all occasions and whatsoever may be any meanes to strengthen it . even all these proud and whorish lockes , and these spanish cuts , & all these wanton and garish attires , and light behaviours , which were nothing else but the tent wherein his vaine filthy light heart hath lodged . thus it was with mary magdalen : & the reason why it is so , is this : because the heart that hath beene broken for sinne , and burdened with the evill of it , hath now found by wofull experience , that sinne is the greatest evill of all others : and therefore ( for the preservation of it selfe ) it will hate that sinne which separates betweene god and the soule , and with which the safety of the soule cannot stand . every thing in reason desires the safety and preservation of it selfe ; the soule knowes sinne to be the greatest enemy , and therefore it is most invenomed with violence against sinne , and ●aith , whence come all these miseries ? and what is the mint out of which all these plagues and judgements come ? is it not my sinne ? it is not povertie , it is not sicknesse , nor disgrace that pincheth mee , but my sinne first caused all these . it is the poyson of sinne in povertie , and the poyson of sinne in shame , and the wrath of god in all these by reason of my sinne . these evills were not evill to mee , but that my sinnes make them so . had i a heart to feare god , and to love him , and depend upon him , in poverty god would inrich mee , and in shame hee would honour mee , and in misery hee would comfort mee : it is not povertie , nor shame , that doth hurt mee ; but sinne lyes , and venomes my soule . and therefore the soule now cryes , men and brethren , what shall i doe to bee freed from these corruptions ? great are the evills that i have found , and marvellous are the plagues that i have felt , by reason of my sinnes : but farre worse will that portion bee , that i shall have in hell , in endlesse torments hereafter : this will bee the perfection of all misery ; let it bee any thing rather then this : it is better here now to be plagued , then everlastingly damned . the first use is a ground of admirable comfort , and strong consolation to all such as have found this dislike and hatred of sinne : hee may be sure his heart hath beene broken for sinne , and so consequently , hee shall certainly have christ and grace . i doubt not but every soule is perswaded of this , and saith , indeed if i could finde my soule greeving within me for my rebellions , and sinnes , then i did not doubt it ; but how shall i know whether my soule hath beene ever as yet truely wounded for sinne , as sinne . answ. i answer , if thou hast this hatred , and thy heart is carried against thy sinnes with an utter indignation against them , then certainely thy soule hath been truly broken ; indeed , sometimes a man doth hate his sinnes , more then ever he hath been burthened with them ; but thus it is commonly , if thy hatred be good , thy sorrow hath been sincere ; for how can thy heart goe against sinne , except thou have found some evill in it ? and how canst thou be an enemy to corruption , except thy heart hath beene wounded with it ? therefore let me advise all those that desire to have an evidēce of the worke of grace in their soules , to goe in secret , and examine their hearts , whether they can make hue and cry after their corruptions ; can you be content that all your sinfull distempers , ( even those that would affect you most ) should be made knowne either in publique by the ministry of the word , or in private by some faithfull christian ? and can you be content that he should come home to your hearts , and dragge out your corruptions before the world ? then you have beene wounded for sinne , and are enemies against it , ( as david saith ) trie me o lord , and examine me , and prove my heart , and my reines ; and see if there be any wickednesse in me . he deales like a good subject that lockes all the doores , and bids the officers search if there be any traitor in his house , if any one hide the traitor , he is a traitor himselfe in so doing ; so david as it were sets open the doore of his heart , and saith , good lord , if there any wickednesse in me , yet not discovered , lord let that word , that spirit , and that messenger of thine , finde it out ; reprove me , convince me lord , and discover my hypocrisie , and pride of heart , this is an honest heart certainly . secondly , when thou hast found out thy sinne by the help of the minister , then here thou must not rest ; but thou huntest for the blood of thy corruptions , and thou canst not be quiet till thou seest the death of them ; the soule can doe little of it selfe , but it would have the lord doe all for it : so though thou have not sanctifying grace , & hast not power of thy selfe to kill thy corruptions , yet thou makest all thy friends thou hast to use all meanes to sinke thy enemies that else would sinke thee . as it is amongst men , when a man hath found his enemy , he followes the law hotly , and he will have his life or else it shall cost him a fall , he pursues him from one court to another , and makes all the friends that he can , that he may plague him ; and if all the law in the land will doe it , he will have him hanged ; this is a right hatred indeed ; so the soule can doe little of it selfe , yet it indeavours , and makes a levy of forces , and prayers , and will not leave sin with life , it pursues sin hotly , and if all gods words and all the promises , and if the grace of christ will doe the deed , it will not rest til it see the decay of sinne , and therfore it will even dragge sinne before the lords tribunall , and there cry for judgement , and say , lord kill this proud malitious heart of mine , these are thy enemies , & the enemies of thy grace ; lord they sought my blood , let me have their blood ; blood for blood , tooth for tooth , o let me see their destruction . the second use is a word of instruction ; is this contrition ? and doth it bring forth such fruits ? thē true brokē godly sorrow is rare in the world , and there are few that have it even amongst those that thinke themselves some body in the bosome of the church ; therefore save me a labour , and cast your eyes abroad in the world and enquire in the houses and villages where you dwell , and knocke at your neighbours hearts , and say , is there any broken hearts here ? it will appeare , there are but few broken hearts here to be found amongst the professors of the gospell ; and so , few shall be saved . if this true hatred be a true evidence of broken heartednesse , what wil become of a world of prophane persons , that are caried on with the pursuit of sin , from which they will not be pulcked ; the drunkard will have his cups , and the adulterer his queanes , and the chapman his false weights ; they are so farre from this dislike of sinne , that they hate every thing save sinne ; they hate the godly magistrate that would punish them ; nay , they hate the lord himselfe , and say , it was pitty there was such a law made to punish sinne , what shall we doe ? let us doe any thing rather then be hindered in our pleasures ; what shall we do that we may not be checked and reproved ? get you downe to hell , and there you shall have elbow roome enough , there you may be as wicked and as prophane as you will , and that will be your portion , unlesse the lord be mercifull unto you . consider what the wise man speaks , and doe not thinke , a little humbling of your soules before god , and a few prayers will serve your turne , no , no , then shall they cry ( saith the text ) but i will not answer , they shall seeke me earely , but shall not finde me , because they hated knowledge , & did not seek the feare of the lord. oh how feareful is the doom , and how certaine is the desolation of such poore wretches ! now the lord , for his mercies sake , settle these truthes in every one of your hearts , amen . finis . notes, typically marginal, from the original text notes for div a -e what contrition is . psal. . . psal. . . doctrine esay . . ● . rom. . . esay . . reason , psalm . . . vse . king● ● vse . cautions . psal. . doctrine . ezek. . . ierem. . ● iob. ●● iere● 〈…〉 what the true sight of sin is . the property of i● . psal. . . opened . zach. , . what a horrible thing sinne is . . reason . esay . ● . reason . reason . psal. . . why men see not the vilenes of sinne . psalm . . . eccles. . . mat. . . iob. . . how to see our sinnes convictingly . pro. . . iob . . esay . . iob. . . reason . why god convinceth men of their sinnes . acts. . . vse . luke . . v●e questi●● meanes how to see sinne convictingly . marke . . meanes rom. . rom. . . meane . . iob. . . . shift . how the ●oule labou●s to beat backe the power of the word . why men make slight account of sinne . iohn . . . heb. . . rom. . mat. . . iud. . psal. . ierem. . . how sinfull thoughts are produced . ier. ●● deut. . . acts. ● . . . shift . how the soule puts by the threatnings of the word . iob. . esay . . . zeph. . . prov. . . . iohn . . psalm . ●● rom. . . iude. ●● . deut. . . mat. . . tim. . . . revel . . ▪ . luke . . . ezek. . . prov. . . iob. . ● . mat. . . motive . luke . . lament . . . motive . moti●e . vse . . cor. . . mat. . 〈◊〉 . why mens hearts are not wrought upon in the ministery . doctrine . luke . . . king ● ● . mat. . . . titus . . object . hosea . . ezek. ● . . reason . mat. . . ionah . . . reason . vse . acts . . kings . vse . . tim. ●● titus . . . acts. . . vse . how to profit in hearing the word preached . psalm . . . sam. ● . , a naughty heart discovered . . sam. ▪ . how to know whether wee hate sinne , doctrine . psalm . . . pet. . . two things in the word . mat. . ● . lor●en● ▪ ● . . question what meditation is . psalm . . . dan. . . . tim. . . iob. . last ground . iames . . ier. . . vse . iudg. . . deut. . . rom. . . iob. . ● . prov. . mat. ● . ● 〈…〉 ro● . ● psalm . . ● . psalm . . . rom. ● ▪ ● . . tim ● . ● . iob. . iob. . . . sam. . . hosea . . . acts. . . mat. . . ier. . . opened . mat. . psalm . . . psalm ▪ . . psal. . sorrow for sin makes us set a high price upon christ. quest. . question . answ. luke . . answ. mal. . . . twofold sorrow . what preparative sorrow is . what sorrow in sanctification is . rom. . . every saving worke is not a sanctifying . simile . luke . . the qualification of those whom christ will save . iohn . . iohn . . mat. . . esay . . revel . . . conclusion mat. . . conclusion mat. . . conclusion . hosea . . opened . conclusion . all are not alike wounded for sinne . acts . acts . . mans heart is like a stone . vse . how to carry our selves towards such as are wounded for their sinnes . deut. . . . . iob. . . . revel . . . psal. . . . . deut. . . vse . prov. . . . genesis ● . . thes. . . luke . . . king● . esay . . . . vse . hosea . . ma● . . amos . . psal. . ●● psal. . . doctrine . psal. . . . ionah . . . the soule hath many shakings . luke . . reason . esay . . . reason . vse . acts . hosea ● . . ios. . . psal. . vse . hebr. . . ionah . . . thes. . . meanes how to maintaine our hope , when god seemes to walke contrary to us . mat. . . rom. . . . ephes. . . . meanes . ezech. . . mich. . . esay . . . : meane . rom. . . doctrine : note . difference betwixt true and false confession of sinnes . luke . . note . ezek. . . luke . . the hollow hearted confessions of hypocrites . when a man is bound to confesse his sinnes . iames . . popish confession , wha● vse . iob. . . . vse . acts . . opened . to hide our sins , a fearefull sinne . prov. . . vse ▪ esay . . vse . to whom wee should lay opē our sins by confession . a skillfull minister . a mercifull physitian . mat. . . a faithfull minister and how knowne . motives to confesse our sins . motive . motive . doctrine : dislike and hatred of sinne what it is . how the soule is prepared for christ. difference betwixt sorrow for sinne , and hatred of sin . ezek. . . luke . . esay . . . wherein a true dislike of sinne consists . he desires to have his sinne discovered . . sam. . . . he labours to have his sinne killed . he hates sin in others . he hates all occasions and meanes of sinning . luke . . vse . object . how to know that your soules are truly broken for sin . psal. . ▪ opened . vse . prov. . . prov. . . a letter to dr. burnet from the right honourable the earl of rochester, as he lay on his death-bed, at his honours lodge in woodstock-park / printed from the original, wrote with his own hand, june , , at twelve at night. rochester, john wilmot, earl of, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing r estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a letter to dr. burnet from the right honourable the earl of rochester, as he lay on his death-bed, at his honours lodge in woodstock-park / printed from the original, wrote with his own hand, june , , at twelve at night. rochester, john wilmot, earl of, - . [ ], p. printed for richard bently ..., london : . reproduction of original in the harvard university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng dying declarations -- england. last words. conversion. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion a letter to dr. burnet , from the right honourable the earl of rochester , as he lay on his death-bed , at his honours lodge in woodstock-park . printed from the original , wrote with his own hand , iune . . at twelve at night . london , printed for richard bentley in russel-street near covent-garden . . a letter to dr. burnet , from the right honourable the earl of rochester . my most honoured dr. burnet , my spirits and body decay so equally together , that i shall write you a a letter as weak as i am in person . i begin to value churchmen above all men in the world , and you above all the church-men i know in it . if god be yet pleased to spare me longer in this world , i hope in your conversation to be exalted to that degree of piety , that the world may see how much i abhor what i so long lov'd , and how much i glory in repentance in god's service . bestow your prayers upon me , that god would spare me ( if it be his good will ) to shew a true repentance , and amendment of life for the time to come ; or else , if the lord pleaseth to put an end to my worldly being now , that he would mercifully accept of my death-bed repentance , and perform that promise he hath been pleased to make , that at what time soever a sinner doth repent , he would receive him . put up these prayers ( most dear doctor ) to almighty god , for your most obedient and languishing servant , rochester . finis . a discourse of an unconverted man's enmity, against god preached to a country congregation, by j.h. and publish'd by one who wrote it from his mouth. howe, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing h estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a discourse of an unconverted man's enmity, against god preached to a country congregation, by j.h. and publish'd by one who wrote it from his mouth. howe, john, - . [ ], , [ ] p. printed by j. heptinstall, london : in the year . j.h. = john howe. reproduction of the original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng repentance -- early works to . god -- proof -- early works to . conversion -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion a discourse of an unconverted man's enmity , against god. preached to a country congregation , by j. h. and publish'd by one who wrote it from his mouth . london , printed by j. heptinstall in the year . colos. i. . and you that were sometime alienated , and enemies in your mind by wicked works , yet now hath he reconciled . it is a great and wonderful context , whereof these words are a part , which the time will not allow me to look into ; but presently to fall on the consideration of the words in themselves ; which briefly represent to us , the wretched and horrid state of men , yet unconverted , and not brought home to god. the happy state of those that are reduced , and brought home to him . the former in these words , and you that were sometime alienated , and enemies in your mind by wicked works . the latter in those words , yet now hath he reconciled . i shall apply my discourse to the former part of the words , and thence observe ; that men , in their unconverted state , are alienated from god , and enemies to him by their wicked works . this i shall endeavour , . to explain , and shew you the meaning of it . . evince , and let you see the truth of it . . apply it . . for the meaning of it . 't is evident , that it is the unconverted state of man that is here reflected upon , and referred unto . you that were sometime alienated , and enemies in your mind by wicked works . they were so before they were turned to god. he writes to those colossians , as to converts , to them that were saints and faithful brethren in christ , vers. . to them that were now believers in christ , and lovers of the saints , v. . telling them , they sometimes had been enemies by wicked works . before conversion , they had as is elsewhere said , their understandings darkened , being alienated from the life of god ; walking , as other gentiles walk , in the vanity of their mind , ephes. . . compared with the preceding verse . this is the deplorable condition of the unconverted world. they are alienated from , and enemies to god , by wicked works . we are to consider , what this alienation from god doth import . it signifies , estrangement , unacquaintance with god ; and that without any inclination towards him , or dispostion to seek his acquaintance . the word is emphatical , it signifies people of another country . you were like people of another country . of such a different language , manners , and behaviour , they that are converted are to you , and you to them . you are estranged to their speech , customs , and ways . all that is of god was strange to you . men in their unconverted state are strangers to god. wicked men do not understand the words of the gospel , joh. . . what relates to the kingdom of god the unconverted man dislikes , job . . they say to god , depart from us , we desire not the knowledge of thy ways . man , who was originally made for the service of god , and communion with him , is now so degenerated , that he is become a meer stranger to him . the next word to be taken notice of , is , enemies , which may seem to add somewhat to the former word alienated . there is not only no inclination towards god ; but there is a disinclination not only no affection , but a disaffection . the carnal mind is enmity to god. and the effects of this enmity are obvious . this alienation from god is voluntary , affected , and chosen . men in their unconverted state , are not only strangers to god , but enemies against god , and that in their minds . a most fearful case , full of astonishment , that the very mind of man , the off-spring of god , the paternal mind , as an heathen call'd him ; that this most excellent part , or power belonging to the nature of man , should be poison'd with malignity , and envenom'd with enmity against the glorious ever-blessed god! the mind of man ; his thinking power ; the fountain of thoughts , should be set against god , who gave him this power to think ! yet into this reason must every mans unacquaintance with god be resolv'd . they know not god , and converse not with him , only because they have no mind to it . that noble faculty in man , that resembles the nature of god , is turn'd off from him , and set on vain things that cannot profit ; as also upon wicked and impure things , that render them more unlike to god , and disaffected to him . by wicked works ] which must have a double reference . . former wicked works , as done by them . . future wicked works , as resolved on by them . . the former wicked works , which they have done , have more and more habituated their souls unto a state of distance from god. the longer they live , the longer they sin . and the longer they sin , the more they are confirm'd in their enmity against god. . future wicked works , as resolv'd on to be done . they purpose to live as they have done , and give themselves the same liberty in sin as before , and will not know god , or be acquainted with him , lest they should be drawn off from their resolv'd sinful course . for the knowledge of god , and a course of sin are inconsistent things , cor. . . awake to righteousness and sin not , for some have not the knowledge of god. this is the condemnation , joh. . . that light is come into the world ; but men love darkness rather than light , because their deeds are evil . they hate the light , because they will not have their course altered . they resolve to do as they have done . and that light , which brings with it a tendency to the obeying of god , they cannot endure . but then , as this alienation of mind , and enmity are against the light that reveals god , they finally terminate on the blessed god himself . as god is the term of reconciliation , so he is the term of this enmity and alienation . wicked men look on god with enmity of mind under several notion ; . as he claims to be their owner . when he claims a principal propriety in them ; when he insists on his right in them , as their creator , as having made them out of nothing . when god owns , or claims them as their lord , that first signifies , he is their proprietor , or one , to whom they belong . but they say , they are their own . if we have to do with god , we must quit claim to our selves , and look on god as our owner . but this is fix'd in the hearts of men , we will be our own ; we will not consent to the claim which god makes to us . our tongues are our own , psal. . . wicked men might as well say the same thing of their whole selves , our bodies , strength , time , parts , &c. are our own , and who is lord over us . if you consider god under the notion of a ruler , as well as an owner . why should not god rule over , and govern his own ? but this the spirit of man can by no means comport withall ; tho' 't is but reasonable , that he who gave men their beings , should give them laws ; and that he who gave life , should also give the rule of life . but this man , in his degenerate state , will by no means admit of . there are two things considerable in the will of god , which the mind of man cannot comply withall . the sovereignty , and the holiness of it . . the sovereignty of god's will. we must look on god's will as absolutely sovereign . man must look on god's will to be above his will ; so as that man must cross his own will , to comport with an higher will than his . but this apostatiz'd man will not do ; and therefore he is at enmity with god ; he will not submit to the will of god , as superiour to his will. and then . there is the holiness of god's will. his law is a holy law , and the renewed man therefore loves it . but because 't is holy , therefore the unregenerate man dislikes it . . lastly , god is consider'd under the notion of our end , our last end , as he is to be glorify'd , and enjoy'd by us . there is a disaffection to god in the hearts of unregenerate men in this regard also . the spirit of man is opposite to living to the glory of god. every one sets up for himself . i will be my own end . it shall be the business of my whole life to please my self . therefore , when god is represented as our end , as in the cor. . . whether you eat , or drink , or whatever you do , do all to the glory of god. and as it is in the cor. . . no man is to live to himself , &c. the great design of our being delivered from the law , ( viz. as a cursing , condemning law is ) that we may live to god , gal. . . i am dead to the law , that i might live to god. this the unrenewed heart cannot comport with . the last and great design of all our actions must terminate on god. now self is set up , as the great idol , in opposition to god , all the world over ; and the spirits of men grow by custom more and more disaffected to god in this respect . again , god would be owned by us for our best good . this should be the sense of our souls towards him . so it was with the psalmist , psal. . . whom have i in heaven but thee , &c. but says the unregenerate soul , the world is better to me than god. and it is upon this account , that when overtures are made of changing this state , the unregenerate mind opposes it . thus have you this doctrine explained , and opened . i come now in the d . place , to evince the truth of this doctrine , and that by two heads of arguments , partly from our selves , and partly from god. . from our selves . 't is an alienation and enmity of mind , that keeps men off from god , and reconciliation with him , which will plainly appear , . if we consider , that our minds are capable of knowing god. such a thing is the mind of man , which was originally made for such an exercise , as to be taken up principally with things relating to god. our minds can apprehend what is meant by the nature of god , as a being of uncreated perfection , in whom all power , wisdom , and goodness do meet ; who fills heaven and earth , and from everlasting was god. our minds tell us , that we have a capacity thus to conceive of god. 't is in the capacity of man's nature , to mind god , as well as to mind vanity ; but doth it not . and whence doth this proceed , but from enmity , an alienation of the mind from god ? . this appears in that men are wilfully ignorant of god , and are destitute of the knowledge of him out of choice ; ignorant , and are willing to be so . this speaks enmity , and alienation of mind more expresly , and fully . that they are capable of knowing god , and yet are ignorant of him , leaves no other cause assignable . but their desiring so to be , plainly assigns this cause , rom. . . they liked not to retain god in their knowledge . 't is not grateful to them , job . . we desire not the knowledge of thy ways . men are ignorant willingly of that god , who made the world , and all things therein , pet. . . for this they are willingly ignorant , &c. they will not know god , though his visible works shew his invisible power , and godhead , rom. . , . now this can signify nothing but auenation and enmity of mind . men are willing and industrious to know other things , and labour after the knowledge of them ; but they decline the knowledge of god , and his ways , being alienated from god , through the blindness of their hearts , ephes. . . this heart-blindness is chosen , and voluntary blindness , signifies their having no mind or will to things of that nature . but now the voluntariness of this ignorance of god , and the enmity that is , consequently , in it , appears evidently in two sorts of persons . . in many that are of the more knowing and inquisitive sort , who do all they can to make themselves notional atheists ; to blot , or rase the notion of god out of their minds . of them i shall say little here . they do their utmost , but in vain . it will stick as close to them as their thinking power . but their attempt shews their enmity . for they are content to admit the grossest absurdities into their minds , rather than permit that notion to remain unmolested there . rather imagine such a curious frame of things , as this world is , to have come by chance , than that it had a wise , just , holy , as well as powerful , maker . they would count it an absurdity , even unto madness , to think the exquisite picture of a man , or a tree , to have happened by chance ; and can allow themselves to be so absurd , as to think a man himself , or a tree , to be causal productions . is not this the height of enmity ! . in the unthinking generality ; of whom , yet unconverted out of the state of apostacy , 't is said , they are fools , as is the usual language of scripture , concerning wicked , or unconverted men ; and that such fools , tho' they never offer at saying in their minds , much less with their mouths ; yet they say in their hearts , no god ; i. e. not there is none ; for there is no [ is ] in the hebrew text. the words may rather go in the optative form , than the indicative , o that there were none ! the notion is let alone , while it reaches not their hearts . if it do , they only wish it were otherwise . this speaks their enmity the more ; for the notion lies a continual testimony against the bent of their hearts , and constant practice ; that , while they own a god , they never fear , nor love him accordingly . and they grosly misrepresent him , sometimes as all made up of mercy , without justice , or holiness ; and so think they need no reconciliation to him ; he and they are well agreed already . sometimes think of him , as merciless , and irreconcilable ; and therefore , never look after being reconciled to him . . it appears hence , that men do so seldom think of god , when as a thought of god may be as soon thought as any other , and would cost us as little . why not as well on god , as upon any of those vanities , about which they are commonly employ'd ? 't is a wonderful thing to consider , how man is capable of forming a thought ! how a thought arises in our minds ! and how sad is it to a consider , that tho' god hath given to man a thinking power , yet they will not think of him ! god hath given to man a mind that can think , and think on him , as well as on any thing else . my body cannot think , if my mind and spirit is gone : though god gave man the power of thought ; yet men will not use or employ their thoughts , otherwise than about vain or forbidden things . god forms the spirit of man within him ; hath put an immortal spirit into him , whence a spring of thoughts might ascend heaven-wards . when we have thousands of objects to choose of , we think of any thing rather than god! and not only turn this way , or that , besides him ; but tend continually downwards in opposition to him . yea , men cannot endure to be put in mind of god. the serious mention of his name is distastful . whence can this proceed , that a thought of god cast in , is thrown out , as fire from one's bosom ; whence is it , but from the enmity of mind , that is in man against god ? . it further appears hence , that men are so little concern'd about the favour of god. whomsoever we love , we naturally value their love . but whether god be a friend , or an enemy , it is all one to the unrenewed soul , if there be no sensible effects of his displeasure . the men of this world only value its favours . the favour of god they value not . whereas in his favour is life , in the account of holy and good men , psal. . . yea , they judge his loving-kindness is better than life without it , psal. . . when men shall go from day to day without considering , whether god hath a favour for them , or not ; whether they are accepted , or not ; whether they have found grace in his eyes , or not , &c. what doth this declare , but an enmity of mind , and alienation from god ? if men had true love for god , it could not be , but they would greatly value his love . that men do so little converse , and walk with god , doth speak a fixed alienation of mind , and enmity against god. walking with god includes knowing , and minding him ; but it adds all other motions of soul towards him , together with continuance , and approving our selves to him therein . now agreement is required to walking with god , amos . . can two walk together , unless they be agreed ? hos. . . men walk not with god , because they are not come to an agreement with him . god's agreement with us , and ours with him , is , that we may walk together . if we walk not with god , it is because there is no agreement , and what doth that import , but an alienation of mind from god. says god , i would not have you live in the world at so great a distance from me , i would walk with you , and have you walk with me ; and for this end , i would come to an agreement with you . but sinners will not come to any agreement with god ; and thence it comes to pass , that they walk not with god ; they begin the day without god , walk all the day long without god , lye down at night without god ; and the reason is , because there is no agreement ; and that denotes enmity . especially considering , . that daily converse with god would cost us nothing . to have any man's thoughts full of heaven , and full of holy fear and reverence of god , &c. ( which is included in walking with god ) what inconvenience is in this ? what business will this hinder ? when a man goes about his ordinary affairs , will it do any hurt to take god with him ? no business will go on the worse for it , it will not detract from the success of our affairs , cor. . . let every man wherein he is called , therein abide with god. let your state be what it will , there can be no business in this world , but what you may do with god , as well as without god , and much better . . which makes the matter yet plainer . how uncomfortably do men live in this world , by reason of their distance from god , and unacquaintedness with him , job . . but no one saith , where is god my maker , who giveth songs in the night . they choose rather to groan under their burdens alone , than cry to god their maker , as at the th verse of that chapter . when men will endure the greatest extremity , rather than apply themselves to god ; what doth this resolve into , but enmity against god ? . that men do so universally disobey god bespeaks alienation and enmity of mind . as obedienc proceeds from love ; so disobedience proceeds from enmity . and for this ▪ i shall only instance in two great precepts , wherein the mind and will of god is exprest , which i mention , and insist upon ( tho' briefly ) as things that concern the constant and daily practice of every christian. . a course of prayer to god in secret . . and having our conversation in heaven . how express are both these precepts in the same chapter ; the former , matth. . . the latter , vers . , , . now consider , whether our disobedience to these two precepts do not discover great enmity in our hearts against god ? what , to refuse to pray , and pour out our souls to him in secret ? to refuse placing our treasure , and our hearts in heaven , what doth this signify , but aversion , and a disaffected heart ? let us consider each of them severally and apart by it self . we are a christian assembly : how should it startle us to be ( any of us ) convicted of enmity against god , under the christian name , in two , so plain cases ? . for prayer , 't is a charge laid upon all persons , consider'd in their single and personal capacity , matth. . . but thou when thou prayest , enter into thy closet , and when thou hast shut thy door , pray to thy father which is in secret . i fear , that most of them , who bear the christian name , carry the matter so , as if there were no such place in the bible . when the mind and will of god is made known to us by his son , who came out of his bosom , that he will be sought unto ; and that not only publickly , but secretly , and daily : that as we are taught by our lord himself , to pray for our daily bread , and the forgiveness of our daily trespasses ; we are also to pray in secret to him that sees in secret . can such commands be constantly neglected and disobey'd , and not signify the contrary bent of our will , especially when we consider , that it is enjoyned us for our own good ? it would be profane to say , what profit is it to us to call upon the almighty ? but it is most justly to be said , what profit is it to the almighty that we call upon him ? it is honourable to him , but very profitable to our selves . if we know not how to pray in a corner ; confessing our sins , and supplicating for mercy ; we cannot but live miserable lives . when therefore this is not done , whence is it , but from an enmity of mind ? to a friend we can unbosom our selves ; not to an enemy . i might also enlarge upon family prayer . but if closet prayer were seriously minded , you that have families would not dare to neglect prayer with them too . but if either be perform'd with coldness , and indifferency , it makes the matter worse , or more plainly bad ; and shews , it is not love , or any lively affection that puts you upon praying , but a frightened conscience only . and a miserably mistaken , deluded one , that makes you think , the god you pray to , will be mock'd or trifl'd with , or that cannot perceive , whether your heart be with him , or against him . and so instead of worshipping him , or giving him honour in that performance , you reproach and affront him . and all this while , how vastly doth the temper of your mind disagree with the mind of god. i would , saith the blessed god , have a course of prayer run through the whole course of your lives ; and all this that your hearts may be lifted up from earth to heaven ; that your hearts may be in heaven every day , according to mat. . . lay not up for your selves treasures on earth ; but treasures in heaven , &c. where your treasure is , there will your hearts be also . and so we are led to the other precept mentioned before . . as to a heavenly conversation , god would not have reasonable creatures , who have intelligent spirits about them , to grovel and crawl like worms in the dust of this lower world , as if they had no nobler sort of objects to converse with , than the things of this earth ; nothing fitter for the contemplation , exercise , and enjoyment of an immortal mind . the saints are finally design'd for an inheritance in light , colos. . . and their thoughts and affections ought to be there before hand ; that they may become meet for that inheritance . will it do a man any harm to have frequent fore-thoughts of the everlasting joy , purity , and bliss of the heavenly state ! how joyous and pleasant must it be ! and why are we called christians , if he , who is our lord , and teacher , revealing his mind to us , and expresly charging us , to seek first the kingdom of god , to set our affections on the things above , &c. shall not be regarded ? why is not heaven every day in our thoughts ? why will we lose the pleasure of an heavenly life , and exchange it for earthly care , and trouble , or vanity , at the best ? why is it ? no other reason can be given , but only an alienation of our minds from god. . another argument to prove this alienation , and enmity against god , is , the unsuccessfulness of the gospel , which can be resolvable into nothing else , but such an enmity . the design of the gospel is to bring us into an union with the son of god , and to believe on him whom the father hath sent . christ seeks to gather in souls to god ; but they will not be gathered . this is matter of fearful consideration , that when god is calling after men by his own son , that there be so few that will come to him . how few are there that say , give me christ , or i am lost ? none can reconcile me to god but christ ? you are daily besought in christ's stead to be reconciled , cor. . . but in vain ! what doth this signify , but obstinate , invincible enmity ? . another head of arguments may be taken from several considerations that we may have of god in this matter , whence it will appear , that nothing but enmity on our parts keeps us at that distance from god , as we generally are at . and consider to that purpose ; . that god is the god of all grace , the fountain of goodness , the element of love. why are men at that distance from him , who is goodness , and grace , and love it self ? the reason is not on god's part , joh. . . god is love , and he that dwelleth in love , dwelleth in god , and god in him . what can our so great distance from this god signify ! from the most perfect , the most excellent goodness ! but the most horrid kind , and the highest pitch of enmity ! did men apprehend this , what frightful monsters would they appear to themselves ! this is not only a plain , but a terrible declaration of a most unaccountable enmity on our part . . god is still pleased to continue our race on earth ; a succession of men in this world , from age to age , made after his own image , with minds , and spirits that are intelligent , and immortal , which declares a strong propension in god towards such a sort of creatures ; the inhabitants of this lower world , tho' degenerated , and fall'n from him . notwithstanding all their neglect of him in former ages ; yet new generations of men still spring up , capable of knowing , and serving him , prov. . . in the foreseen heighth of man's enmity , this was the steady bent of his mind towards them , to rejoyce in the habitable parts of this earth , and to have his delights with the sons of men . thus also in the chron. . . do we find solomon in a rapture of admiration on this account : but will god in every deed dwell with men on earth , & c ! and the psalmist , psal. . . that gifts are given to the rebellious ( the most insolent of enemies ) that the lord god might dwell among them . how admirable and unconceivable a wonder is this ! the heaven of heavens cannot contain him , and will he yet dwell with men on earth ! and we yet find , notwithstanding god's great condescension , that there is still a distance . whence can this be , but from man's aversion , and enmity of mind against god ? thus are men still requiting god evil for his goodness . god will dwell with men on earth , but men will not dwell with him , nor admit of his dwelling with them . they say to him , depart from us , job . . 't is thus from age to age , and generation to generation , which shews god's goodness on his part , and the enmity on man's part . see to this purpose , psalm . and . the beginning of each . . consider the forbearance of god towards you , while you are continually at mercy . with what patience doth he spare you , though your own hearts must tell you , that you are offending creatures , and whom he can destroy in a moment ! he spares you that neglect him . he is not willing that you should perish ; but come to the knowledge of the truth , that you may be saved ; by which he calls , and leads you to repentance , rom. . . on god's part here is a kind intention ; but on man's part nothing but persevering enmity . . consider god's large and wonderful bounty towards the children of men in this world , and the design of it , acts . , . he giveth to all life , and breath , and all things , that they might seek after him , psal. . . he daily loadeth us with his benefits . he gives us all things richly to enjoy . act. . . god leaves not himself without witness , that he doth men good . he gives men rain from heaven , when they want it , and , when unseasonable , he with-holds it . 't is a great thing to understand the loving-kindness of the lord , psal. . . his wonderfull works towards the children of men ; to understand our mercies and comforts , and what their meaning , and design is . by mercies to our outward man , god designs to draw our hearts and minds to himself . mercies are bestowed on them that have the power of thought , to consider the end of all god's mercies . 't is bespeaking , and seeking to win our hearts to himself , hos. . . 't is drawing us with those cords of a man , with bands of love ; which plainly shews , what the case requires ; that the minds and hearts of men are very averse , and alienated from him , and therefore need such drawing . . and that which is more than all the rest , is god's sending his son into the world , to procure terms of peace for us , and then to treat with us thereupon ; and that in him he is reconciling the world to himself , cor. . . doth not reconciliation suppose enmity , as here , and in the text. you that were enemies in your minds — yet hath he reconciled . as we have noted , that on our parts , our withstanding , and too commonly frustrating his overtures , speaks enmity , and obstinacy therein ; so on his part , those overtures themselves speak it too . here is the greatest kindness and good-will , on god's part , that can be conceiv'd . but it supposes , what we are evincing , ill-will in us . christ came to seek and save that which was lost . what a lost state was our state ! what to be engaged in a war against him that made us ! wo to him that strives with his maker , isa. . . fall'n man is little apprehensive of it now . if we continue unreconciled to the last , at death it will be understood what a lost state we are in . upon this account it will then appear ; but this was our state before , when it appeared not . in this state christ pitied us , when we had no pity for our selves . christ came not into the world to save men only at the hour of their death from hell ; but to raise up to himself a willing people , that may serve and glorify god in their life on earth . he is for this purpose intent on this reconciling design . and how earnest , how alluring were his solicitations in the days of his flesh ! come to me all ye that are weary — he that cometh to me , i will in no wise cast out . how pathetical his lamentations for the unreconcilable ! o that thou hadst known the things belonging to thy peace — and his bloud was shed at last , as the bloud of propitiation , of a reconciling sacrifice , first , to reconcile god's justice to us ; but thereupon also , as in this context , having made peace by the bloud of his cross , vers . . to vanquish our enmity , to reconcile us who were enemies in our minds — vers . , . . consider christ sending , and continuing from age to age the gospel in the world ; the design whereof may be understood by the manifest import and substance of it , and by the titles given to it . as it reveals christ , the mediator , the peace-maker , in his person , natures , offices , acts , sufferings , and performances . as it contains the great commands of repentance towards god , and faith in our lord jesus christ , with the promises of pardon and eternal life , with whatsoever is requisit to our present good state godward , and our final blessedness in him . as also the various enforcements of such precepts , and confirmations of such promises , with copious explications of the one and the other . and as it is called , the ministry of reconciliation , cor. . . the word wherein peace is preached by jesus christ , act. . . the gospel of peace , and of glad tidings , rom. . . as that very word gospel signifies . this gospel was , in its clearer manifestation , at the fulness of time , introduc'd with great magnificence , and solemnity into the world , as the law had been , by the ministry of angels . when the sun of righteousness , the light of the world was arising , and dawning upon it ; then did a multitude of the heavenly host appear , praising god , and saying , glory to god in the highest , peace on earth , and good-will towards men , luk. . , . but this gospel is not a more express declaration of god's good-will towards men ; than their deportment under it , their continuing to live , as without god in the world , is of their ill-will , disaffection , and enmity against god. . and lastly , the strivings of the spirit in the hearts of ministers preaching the gospel , and with the souls of men to whom it is preached , shew , that there is a mighty enmity to be overcome . . god's giving forth his spirit to ministers , enabling them to strive with sinners , to bring them to christ ; according to the working of that power , which works in them mightily , colos. . ult . what need of such striving , but that there is a great enmity in the minds of people to be conquered and overcome ? sometimes we read of ministers of the gospel weeping over souls , who , for their too intent minding of earthly things , are called enemies to the cross of christ , phil. . . sometimes they are ready to breath out their own souls towards them , among whom they labour , thess. . . sometimes represented , as travelling in birth with them that are committed to their charge , gal. . . there are ministers , whose hearts are in pangs and agonies for the souls of sinners , when the things of god are too apparently neglected , and not regarded by them ; and when they see destruction from the almighty is not a terror to them ; and while they visibly take the way that takes hold of hell , and leads down to the chambers of death . they would , if possible , save them with fear , and pluck them , as firebrands , out of the fire ; the fire of their own lusts , and fervent enmity against god and godliness , and save them from his flaming wrath . is all this unncecessary , and what makes it necessary , but that there is a counter-striving , an enmity working in the hearts of men , against the spirits striving in the ministry , to be overcome ? . the spirit also strives immediately with the souls of sinners , and pleads with them , sometimes , as a spirit of conviction , illumination , fear and dread ; sometimes , as a spirit of grace , woing , and beseeching ; and when his motions are not complied with , there are complaints of mens grieving , vexing , quenching , resisting the spirit , acts . . which resistance implies continual striving . no striving , but doth suppose an obstruction and difficulty to be striven withall . there could be no resisting , if there were not counter-striving . and hereby despite is done to the spirit of grace . o fearful aggravation ! that such a spirit is striven against ! 't is the spirit of grace , love and goodness , the spirit of all kindness , sweetness and benignity , which a wicked man doth despite unto , heb. . . how vile , and horrid a thing , to requite grace , love , and sweetness with spite ! as if the sinner should say , thou wouldest turn me to god ; but i will not be turned ! the blessed god says , turn at my reproof , i will pour out my spirit unto you , prov. . . there are preventive insinuations , upon which , if we essay to turn , plentiful effusions of the spirit may be hoped to ensue . for he is the spirit of grace . when we draw back , and resist , or slight those foregoing good motions of that holy spirit , this is despiting him . and doth not this import enmity in an high degree ? that the spirit needs strive so much , that it may be overcome ; as with some , at his own pleasure , he doth ; with others , in just displeasure , he strives no more , and so it is never overcome . we come now to the application : wherein the subject would admit and require a very abundant enlargement , if we were not within necessary limits . two things i shall take notice of , as very necessary to be remark'd , and most amazingly strange and wonderfull , by way of introduction to some further use. . that ever the spirit of man , a reasonable , intelligent being , god's own off-spring ; and whereto he is not only a maker , but a parent , styl'd the father of spirits , should be degenerated into so horried , so unnatural a monster ! what! to be an hater of god! the most excellent , and all-comprehending good ! and thy own father ! hear , o heavens — and earth , saith the lord , i have nourished , and brought up children , and they have rebelled against me , isa. . . be astonish'd , o ye heavens at this ! and be horribly afraid ! be ye very desolate ! as if all the blessed inhabitants of that upper world should rather forsake their glorious mansions , leave heaven empty , and run back into their original nothing , than endure such a sight ! an intelligent spirit , hating god is the most frightful prodigy in universal nature ! if all mens limbs were distorted , and their whole outer-man transformed into the most hideous shapes , 't were a trifle , in comparison with this deformity of thy soul. . that it should be thus , and they never regret , nor perceive it ! what self-loathing creatures would men be , could they see themselves ! so as never to endure themselves , while they find they do not love god! but men are generally well pleas'd with themselves for all this . though the case is so plain , they will not see it . when all the mention'd indications shew it , they never charge or suspect themselves of such a thing as this enmity against god! god charges them , and doth he not know them ? the pagan world that they are god-haters , rom. . . even with an hellish hatred , as the word there signifies . they that profess his name are apt to admit this true of the gentiles ; but do we think our lord jesus did injuriously accuse the jews too , that they had both seen , and hated him , and his father ? joh. . . how remote was it from a jew , who boasted themselves god's peculiar people , to think himself an hater of god! and what were they , of whom he says , by the prophet ? loathed them ; and their soul abhorred me , ( which is presupposed ) zech. . . and most justly , for can there be a more loathsome thing than to abhor goodness it self ! what the most perfect benignity ! and those cretians had receiv'd the christian faith , whom the apostle exhorts titus to rebuke sharply , that they might be sound in it ; and of whom he says , that professing to know god , in works they denied him , being abominable , tit. . . hence is our labour lost in beseeching men to be reconciled to god , while they own no enmity . since this matter is so evident , that this is the temper of the unconverted world godward , that they are alienated from him , and enemies in their minds toward him , by wicked works : it is then beyond all expression strange , that they never observe it in themselves ; ( as the toad is not offended , at its own poisonous nature ) and are hereupon apt to think that god observes it not , nor is displeased with them for it . it is strange they should not observe it in themselves , upon so manifold evidence . do but recount with your selves , and run over the several heads of evidence that have been given . can you deny you have minds capable of knowing god ? cannot you conceive of wisdom , power , goodness , truth , justice , holiness , and that these may be , either more manifest , or in more excellent degrees , even among creatures , in some creatures more than in others ; but that being , in which they are in highest , and most absolute perfection , must be god ? can you deny that you have lived in great ignorance of god much of your time ? that your ignorance was voluntary , having such means of knowing him , as you have had ? that you have usually been thoughtless and unmindfull of him in your ordinary course ? that the thoughts of him have been ungratefull , and very little welcome , or pleasant to you ? that you have had little converse with him , little trust , reverence , delight , or expectation plac'd on him as the object ? that you have not been wont to concern him in your affairs , to consult him , to desire his concurrence ? that you have not thought of approving your self to him in your designs and actions , but lived as without him in the world ? that you have not designed the pleasing , or obeying of him in the course of your conversation ? that the gospel under which you have lived , hath had little effect upon you , to alter the temper of your spirits towards him ? that , if his spirit hath sometimes awakened you , raised some fear , or some desires now and then in your souls , you have supprest , and stifled , and striven against such motions ? do not these things together discover an enmity against god , and the ways of god ? and is it not strange you cannot see this ? and perceive a disaffection to god by all this in your selves ? what is so near a man , as himself ? have you not in you a reflecting power ? know ye not your own selves , as the apostle speaks , cor. . . yea , generally , men never find fault with themselves , upon any such account ! and , consequently , think themselves in such respects very innocent in the sight of god , and think he finds no fault with them . now these two things being premised , will make way for the following uses . we infer therefore , . that whereas it so evidently appears , that men are at enmity with god , it cannot but be consequent , that god is not well pleased with them . no one is well pleased to have another hate him . god discerns that in the inward temper of mens minds , wherewith he is not well pleased , viz. this alienation of mind from him , this wicked enmity that is so generally found in them . they are wont to make light of secret , internal sin . the ill posture of their minds they think an harmless innocent thing . but this he remonstrates against , takes notice of with dislike and displeasure ; and is counterworking this spirit of enmity , not only by his word , but by his spirit of love and power . though he doth not testify his displeasure by flames and thunderbolts ; yet he observes , and approves not the course and current of their thoughts and affections ; though he permit them , sometimes without sensible rebuke , to run on long in their contempt of him ; yet he declares it to be wickedness . the wicked have not god in all their thoughts , psal. . . he expostulates about it ; wherefore do the wicked contemn god , vers . . threatens them with hell for their forgetting him , psal. . . yet sinners are apt to conclude , that god doth not see , or disallow any thing of that kind , psal. . . how unapt are they to admit any conviction of heart-wickedness ! tho' 't is more than intimated to be destructive , jer. . . wash thine heart from wickedness , that thou mayest be saved ; q. d. thou art lost if thy heart be not purged . yea , when it is so plain in it self , that enmity against god , which hath its seat in the heart , makes a mans soul a very hell ! yet they seem to think themselves very innocent creatures , when they are as much devilliz'd , as a mind dwelling in flesh can be ! this is the common practical error and mistake men lie under , that they think god takes notice of no evil in them , but what other men can observe , and reproach them for . but he knows the inward bent and inclination of their minds , and spirits . why else is he called , the heart-searching god ? and knows that this is the principal , and most horrid wickedness that is to be found among the children of men , an alienated mind from god ; and the root of all the rest . the fountain of wickedness is within a man. simon magus's wickedness lay in his thought . 't is said to him , repent of this thy wickedness , and pray the thought of thy heart may be forgiven thee , act. . . and when the prophet exhorts ( as before ) jer. . . to wash the heart from wickedness , he adds , how long shall vain thoughts lodge within thee . and our saviour tells us , out of the heart , first , proceed evil thoughts , and then all the other wickednesses after mentioned , murthers , adulteries , &c. matth. . . and that enmity and alienation of mind that turns off the whole current of a man's thoughts from god , is the original evil , and , by consequence , lets them loose to every thing else that offends him , and ruins themselves . yet when their very hearts are such an hell of wickedness ( as what is more hellish than enmity against god ? ) they are , notwithstanding , wont to say , they have good hearts . . hence see the absolute necessity of regeneration . a doctrine , at which most men do wonder ; which our saviour intimates , when he says , joh. . . marvel not at it , viz. that i said , you must be born again . but who may not now apprehend a necessity of being regenerate ? what will become of thee , if thou diest with such a disaffected mind godward ? do but suppose your soul going out of the body in this temper ! full of disaffection towards the ever-blessed god , before whose bright glory , and flaming majesty ( to thee a consuming fire ) thou must now appear : tho' most unwilling , and as full of horrour , and amazing dread ! how will thine heart then meditate terrour ! and say within thee , this is the god i could never love ! whom i would never know ! to whom i was always a willing stranger ! whose admirable grace never allur'd or won my heart ! who in a day of grace , that is now over with me , offered me free pardon , and reconciliation ; but i was never at leisure to regard it . the love of this world , which i might have known to be enmity against god , had otherwise engag'd me . it hath been the constant language of my heart to him , depart from me , i desire not the knowledge of thy ways ; i must now hear from him , that just and terrible voice , even by the mouth of the only redeemer and saviour of sinners , depart from me , i knew thee not . and into how horrid society must i now go ! the things that eye hath not seen , nor ear heard , more glorious things than ever enter'd into the heart , are all prepared for lovers of god. and for whom can everlasting fire be prepared but for the devil and his angels , and such other accursed god-haters , as i have been ! matt. . . recollect your selves ; consider the present posture , and temper of your souls ; and what your way and course is : you care not to come nigh to god now , but love to live at a distance from him , through enmity against him ; from whence proceeds your departing from him , and saying to him , depart from us ? but another day you will have enough of departing from god. a wicked man's life is nothing else but a continual forsaking of god , or departing from him . i appeal to your own hearts concerning the justice of that mentioned repartee , they say now to god , depart from us , job . . and god will then say to them , depart from me , matth. . . that man's soul must thus perish , that lives and dies at enmity with god. regeneration slays this enmity ; and implants in the soul divine love. therefore we must be regenerate , or we cannot enter into the kingdom of god , joh. . , . a man must have a new heart , and a new spirit created in him , in which heart and spirit the love of god is the reigning principle . and therefore i repeat to you , the things , which eye hath not seen — and a crown of life , are prepared , and promised to them that love him , cor. . . jam. . . you may your selves collect the rest . . hence take notice of the seat and subject of this regeneration and change. it is the mind of man. for you were enemies in your minds by wicked works . we are to be renewed in the spirit of our minds , ephes. . . to be transformed , by the renewing of our minds , &c. rom. . . you that have not considered what regeneration is , i tell you , 't is to have your minds altered , and changed . that whereas you did not mind god , or christ , your minds being changed , you savour , and delight in the things of god , rom. . , . they that are after the flesh , savour the things of the flesh . the carnal mind is enmity against god. it is the mind , therefore , not as speculative meerly ; but as practical , and active , that must be renewed . enquire , therefore , what change do you find in your minds ? are you in mind and spirit more holy , spiritual and serious ? and are your minds more delightfully taken up with the things of god than formerly ? till your minds are thus changed , they cannot be towards god ; but will be perpetually full of enmity against god. you will only mind earthly things , phil. . , . with the neglect of god , and heaven , and heavenly things . if ever the gospel doth us good , it must be by the change of our minds . . and in the last place . hence understand the absolute necessity of reconciliation with god ; because you have been alienated , and enemies against him by wicked works . regeneration cures in part your enmity ; but makes no atonement for your guilt in having been enemies . for this you need a reconciler , that could satisfy for you . what will become of the man that is not reconciled to god ? if you be god's enemy , can he be your friend ? and if god be your enemy , he is the most terrible enemy . how can we lie down in peace in an unreconciled state ? or without knowing , whether we are reconciled , or not ? let not the sun go down this day , and leave you at enmity with god. if you have fallen out with a man , the sun is not to go down on your wrath . and is your enmity against god a juster , or more tolerable thing ? o let not the sun go down before you have made your peace . and for your encouragement , consider , that it is the office of the son of god to reconcile you to him . he is the reconciler , the peace-maker , the maker up of breaches between god and man. he is , if you resist not , ready , by his spirit , to remove the enmity that lies in your minds against god ; and , by his bloud , he causes divine justice to be at peace with you . if you find the former effect , that assures you of the latter . bless god that he hath provided , and given you notice of such a reconciler , cor. . . god was in christ reconciling the world to himself . bless god that he hath sent and settled one among you on this errand , to beseech you to be reconciled to god , vers . . blessed is the man , whose iniquities are forgiven ; and blessed is the man who can say , i was once an enemy , but now am i reconciled ; formerly i saw no need of christ , but now i cannot live without him . how fearfull a thing will it be to die unreconciled to god under a gospel of reconciliation ! while the voice of the gospel of grace is calling upon you , return and live ; turn ye , turn ye , why will ye die ? beware of dying unreconcil'd under such a gospel . when you return hence , retire into a corner , and consider what a wicked enmity of mind you have had against god , and christ ; and pray that you may be renewed in the spirit of your mind , ephes. . . let an holy resolution be taken up at last ( after many neglects ) as was by the poor distressed prodigal , after he had long liv'd a wandring life , luk. . . and onward , i will arise , and go to my father , &c. and you will find god a mercifull father , ready to receive you , and with joy ! oh the joyfull meeting between a returning soul , and a sin-pardoning god! when once your strangeness , and your enmity are overcome , and you are come into a state of amity and friendship with god ; then will the rest of your time be pleasantly spent in an holy , humble walking with god , under the conduct of grace , till you come eternally to enjoy him in glory . finis . notes, typically marginal, from the original text notes for div a -e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the christians great interest: or a short treatise, divided into two parts the first whereof containeth, the tryal of a saving interest in christ. the second, pointeth forth plainly, the way how to attain it: wherein somewhat is likewise spoken to the manner of express covenanting with god. by w. guthrie, minister of the gospel in scotland. guthrie, william, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing g estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the christians great interest: or a short treatise, divided into two parts the first whereof containeth, the tryal of a saving interest in christ. the second, pointeth forth plainly, the way how to attain it: wherein somewhat is likewise spoken to the manner of express covenanting with god. by w. guthrie, minister of the gospel in scotland. guthrie, william, - . the seventh impression: wherein the errata's of the former impressions are amended, and several words, which sounded hard in the english, rendred more clear and intelligible. [ ], , [ ] p. printed for dorman newman, at the king's arms in poultry, london : . in the title, "how" is in brackets. epistle signed: g.b. includes advertisement at end of text. copy tightly bound, slightly affecting text. reproduction of the original in the dr. williams's library, london. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng conversion -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - ali jakobson sampled and proofread - ali jakobson text and markup reviewed and edited - pfs batch review (qc) and xml conversion the christians great interest : or a short treatise , divided into two parts : the first whereof containeth , the tryal of a saving interest in christ . the second , pointeth forth plainly , the way [ how ] to attain it : wherein somewhat is likewise spoken to the manner of express covenanting with god. by w. gvthrie , minister of the gospel in scotland . . pet. . . wherefore the rather , brethren , give diligence to make your calling and election sure , &c. . cor. . . examine your selves , whether ye be in the faith , prove your own selves , know ye not your own selves , how that jesus christ is in you , except ye be reprobates ? the seventh impression : wherein the errata's of the former impressions are amended , and several words , which sounded hard in the english , rendred more clear and intelligible . london , printed , for dorman newman , at the king's arms in poultry . . the stationer to the reader . the epistle commendatory from a christian friend , giving an account of his thoughts upon perusal of this book . christian friend . i have sent you by the bearer , this book , which by providence came to my hand , and a blessed providence indeed it was to me , for i hope the same mercy that brought it to my hand , hath brought the savour of it to my heart . upon peru●al of it , i find such a blessed and happy conjunction , betwixt the gifts and the graces of the spirit , such a holy and humble condescention , to my plain capacity , such a serious handling of serious truths , that the language of my heart , upon perusal of it , was somewhat like that of the woman of canaan , joh. . . come see one that hath told me all that ever i did , or rather , all that god hath done in me , and for me . he that hath waded much in the waters of soul-trouble , may here behold a lively description of the spirit of bondage in all its terrours and troubles : and he who is got out of these , and is sunning his soul in the light of gods countenance , may here behold the light side of the cloud ; i mean the spirit of adoption , in all its beautiful colours . the former part of this book sets forth the soul in a storm , when the law comes thundering to the conscience ; the latter leads it into a calm of sweet peace and serenity . when the spirit of god comes to a troubled soul , as the son of god once came to the troubled sea , with a peace , be still , mat. . . but if it should not be thus , the believer is here directed to be willing to want what god is not willing to give , and to know , he is wise to give when he will , what he will , and how he will , i find now that peace is sown for the righteous , psal . . . but all do not reap the crop till they come into emmanuel's land , isa . . . there our joy , as well as our light , shall be clear , and our love perfect . and if there be any more concerned in this piece than others , ( though it deals forth its bread to all ) it 's young men and young converts ; the latter may here behold , as in a map or mirrour , the several providences , and various workings of the blessed spirit , that have all concurred in the bringing them home to god ; and may take notice of all the inducements and remora's they met with in the way ; that as moses was to write a history of the children of israel passing through the wilderness , numb . . . so doth this book , with a holy kind of elegancy , describe the spirits leading the soul out of its bewildered estate , into the spiritual canaan , never leaving it , till it comes to the mountain of spices , cant. . . out of satans gun-shot , where his habitation shall be a munition of rocks , isa . . . neither is there one path omitted , so far as i could ever read or gather from my own or others experience ; so that it may not be unfitly termed , a spiritual day-book of all the passages between the spirit of god , and the soul in its regeneration work ; which is no loss profitable than delightful for the believer to be reading over the records of gods love manifested in the gospel ; what care and cost he took with him , to recover him out of the gall of bitterness , and bond of iniquity : for tryal bring●●ruth to light , and those things which through many cloud● intercepting , may have lost their remembrance in the soul , are here clearly discovered , that they have been , although for the present the beli●● 〈…〉 , how is the gold become dim ? how is the fine gold hanged ? and the looking over pa● experien●● brings a renewed favour , and spiritual relli●● of those things upon the heart to them , who have thus tasted that the lord is good , at least supports the soul under the want of sensible feeling : whilst it calls to remembrance the days of old , the years of gods right hand : but i have done , and yet methinks i can never write enough of the excellency and utility of this piece ; the lord make it so profitable to others , as it hath been to me . to his blessing , i leave both you and it , and remain , your true christian friend , g. b. to the reader christian reader . while the generality of men , especially in these days , by their eager pursuit after low and base interests , have proclaimed as upon the house tops , how much they have forgotten to make choice of that better part , which ( if chosen ) should never be taken from them ; i have made an essay , such as it is , in the following treatise , to take thee off from this unprofitable , though painful pursuit , by proposing the chiefest of interests , even the christians great interest , to be seriously pondered , and constantly pursued by thee : thou mayest think it strange , to see any in print from my pen ; ( as indeed it is a surprize to my self ) but necessity hath made me for this once to offer so much violence to my own inclination , in regard that some , without my knowledge , have lately published some imperfect notes of a few of my sermons , most confusedly together , prefixing withal this vain title ( as dispealsing to my self , as the publishing of the thing ) a clear attractive warming-beam , &c. vpon this occasion i was prevailed with to publish this late piece , wherein i have purposely used a most homely and plain stile , lest other wayes , ( though when i have stretched my self to the utmost i am below the judicious and more vnderstanding ) i should be above the reach of the rude and ignorant , whose advantage i have mainly , if not only consulted : i have likewise studied brevity in every thing , so far as i conceived it to be consistent with plainness and perspic●ity ; knowing that the persons to whom i address my self herein , have neither much mony to spend upon books , nor much time to spare upon reading . if thou be a rigid critick , i know thou mayest meet with several things to carp at , yet assure thy self , that i had no design to offend thee , neither will thy simple approbation satisfie me ; it 's thy edification i intend , together with the incitement of some others , more expert , and experienced in this excellent subject , to handle the same at greater length , which i have more briefly hinted at , who am , thy servant in the word of the gospel , w. guthery . the tryal of a saving interest in christ . since there be so many people living under the ordinances , pretending without ground to a special interest in christ , and to his favour and salvation , as is clear , mat. . , . & . , . luke . . . and since many who have good ground of claim to christ , are not established in the confidence of his favour , but remain in the dark , without comfort , hesitating concerning the reality of godliness in themselves , and speaking a little to the commendation of religion to others , especially in the time of their straits , i shall speak a little to two things of greatest concernment . the one is , how a person shall know if he hath a true and special interest in christ , and whether he doth lay just claim to gods favour and salvation ? the other is , in case a person fall short in the foresaid tryal , what course he shall take for making sure gods friendship and salvation to himself ? quest . . how shall a man know if he hath a true and special interest in christ , and whether he hath or may lay ●laim justly to gods favour and salvation ? answer . before we speak directly to the question , 〈◊〉 shall premise some things to make way for the an●wer . as first , that a mans interest in christ , or gracius state , may be known , and that with more certainty than people do conjecture ; yea , and the knowledg of it may be more easily attained unto than many do imagine : for not only hath the lord commanded men to know their interest in him , as a thing attainable , . cor. . . pet. . . but many of the saints have attained unto the clear perswasion of their interest in christ , and in god , as their own god ; how often do they call him their god and their portion ; and how perswaded is paul , that nothing can seperate him from the love of god ? rom. . , . therefore the knowledg of a mans gracious state is attainable : and this knowledge of it , which may be attained , is no fancy and bare conceit , but it is most sure : doubtless thou art our father , saith the prophet in name of the church , isa . . . it is clear thus ; . that can be no fancy , but a very sure knowledg , which doth yeild to a rational man comfort in most real straits : but so doth this , . sam. . . when the people spake of stoning david , he encouraged himself in the lord his god , psal . . . he saith there , he will not be afraid of ten thousand that rise against him . compare these words with ver . . of that psalm , psal . . , . although an host encamp against him , he is confident in this . . that is a sure knowledg of a thing , which maketh a wise merchant sell all he hath that he may keep it sure , that maketh a man forgo children , lands , life , and suffer the spoyling of all joyfully : but so doth this mat. . . mar. ● . , heb. . . rom. . act. . . ( ) that must be a sure and certain knowledg , and no fancy , whereupon a man voluntarily and freely doth adventure his soul , when he is stepping into eternity with this word in his mouth , this is all my desire . but such a knowledge is sam. . . and again , not only may a godly man come to the sure knowledge of his gracious state , but it is more easily attainable than many do apprehend : for ( supposing what shall be afterwards proved , that a man may know the gracious work of gods spirit in himself ) if he will but argue rationally from thence he shall be forced to conclude his interest in christ unless he deny clear scripture truths . i shall only make use of one here , because we are to speak more directly to this afterwards . a godly man may argue thus : whosoever receive christ , are justly reputed the children of god , john . . but i have received christ all the wayes which the word there can import : for , i am well pleased with the device , or way of salvation by christ , i agree to the terms ; i welcom the offer of christ in all his offices , as a king to rule over me , as a priest to offer and intercede for me , as a prophet to teach me ; i lay out my heart for him and towards him , resting on him , as i am able ; what else can be meant by the word receiving ? therefore may i say and conclude plainly and warrantably , i am justly to reckon my self gods child according to the aforesaid scripture , which cannot fail . the second thing to be premised is , that a man be savingly in covenant with god , is a matter of highest importance ; it is his life , deut. . . and yet very few have or seek after a saving interest in the covenant : and many foolishly think they have such a thing without any solid ground , mat. . . few find or walk in the narrow way . this should alarm people to be serious about the matter , since it is of so great consequence to be in christ , and since there be but few that may lay just claim to him , and yet many do foolishly fancy an interest in him , who are deceived by a false confidence , as the foolish virgins do , mat. . the third thing to be premised , is , men must resolve to be determined by scripture , in this matter of their interest in christ . the spirit speaking in the scripture , is judge of all controversies ( isa . . . to the law and the prophets , and it speak not according to these , there is no truth in it ) and of this also , whether a man be savingly in covenant with god , or not . therefore do not mock god whilst you seem to search after such a thing . if we prove from scripture ( which is the uncontroverted rule ) that you are gracious , and have stricken covenant savingly with god , then resolve to grant so much as to acquiesce in it , and if the contrary appear , let there be a determination of the controversie ; else you do but mock the lord , and so your bonds shall be made strong , isa . . . for , a jot of his word cannot fail , mat. . . therefore seek eye salve from christ to judge of things , according as the word of god shall discover them to be . the fourth thing to be premised , is , although the matter of a mans interest in christ be of so great importance , and the way to attain to the knowledge of it , so plainly held forth in the scriptures , yet there be but few who reach the distinct knowledge of it ; and that this may not discourage any person from attempting it , i shall hint some few reasons , why so few come to the clear knowledge of it , which will also prepare the way for what is to be spoken afterwards . the first thing which doth hinder many from the knowledge of their interest in christ , is , their ignorance of some special principles of religion : as , . that it was free love in gods bosome , and nothing in man , that moved him to send a saviour to perfect the work of redemption . joh. . . god so loved the world , that he sent , &c. men are still seeking some ground for that business in themselves , which leads away from suitable and high apprehensions of the first spring and rise of gods covenant-favour to his people , which hath no reason , cause , or motive in us , and so they cannot come to the knowledg of their interest . . they are ignorant how that love doth effectually discover it self to a mans heart , so as he hath ground to lay claim to it , viz. that ordinarily it doth first discover his broken state in himself because of sin and corruption defiling the whole man , and any thing in him that might be called a righteousness ; all these things are loss and dung , phil. . , , secondly , it discovereth christ as the full and satisfying treasure above all things . the man finds a treasure , for which , with joy , he selleth all , &c. mat. . , . thirdly , it determineth the heart , and causeth it to approach unto a living god in the ordinances , psal . . . and causeth the heart to wait upon him , and him alone , . . my soul , wait thou only upon god. thus , having dropped in the seed of god in the heart , and formed christ there , gal. . . the heart is changed and made new in the aforesaid work , ezek. . . and gods law is so stamped upon the heart in that change , jer. . . that the whole yoak of christ is commended to the man without exception , rom. . . . the law is acknowledged good , holy , just and spiritual : upon all which , from that new principle of life , there flow out acts of a new life , ( gal. . . faith worketh by love , rom. . , . and the man becometh a servant of righteousness and unto god ) which doth especially appear in the spirituality of worship , ( joh. . . rom. . . men then serve god in spirit , and truth , and in the newness of the spirit , and not in the oldness of the letter ) and tenderness in all manner of conversation ; the man then exerciseth himself how to keep a conscience void of offence , &c. acts . . now , this way doth the love , god discover it self unto man , and acteth on him , so as he hath ground of laying some good claim to it ; so as he may justly think , that the love which sent a saviour , had respect to such a man as hath found these things made out unto him . surely , ignorance of this doth hinder many from the knowledge of their interest in christ , for if a man know not how god worketh with a person , so as he may justly lay claim to his love , which was from eternity , he will wander in the dark , and not come to the knowledge of an interest in him . . many are also ignorant of this , that god alone is the hope of his people ; he is called the hope of israel , jer. . . although inherent quallifications are evidences of it ; yet the staying of the heart upon him as a full blessing and satisfying portion , is faith ( pet. . . the faith and hope must be in god ) and the only proper condition which giveth right to the saving blessings of the covenant , rom. . . to him that worketh not , but believeth , faith is imputed for righteousness . indeed if any person take liberty here , and turn grace into wantonness , there is , without doubt , in so far a delusion ; since there is mercy with him , upon condition , that it conciliate fear to him , psal . . . yea , hardly can any man , who hath found the foresaid expressions of gods love made out upon him , make a cloak of the covenant for sinful liberty without some measure of a spiritual conflict : in this respect he that is born of god , doth not sin ; and he who doth so sin , hath not seen god , joh. . , . i say , god is the hope of his people , and not their own holiness . if they intend honestly , and long seriously to be like unto him , many failings should not weaken their hope and confidence : for , it is in him who changeth not , mal. . . and if any man sinneth , he hath an advocate , joh. . . now , when men place their hope in any other thing beside the lord , it is no wonder they be kept in a staggering condition , according to the changes of the thing which they make the ground of their hope , since they give not to god the glory due to his name , and which he will not give unto another : compare , psal . . . ( they who know thy name , will put their trust in thee ) with isa . . . my glory will i not give to another : i am the lord , that is my name . . many are ignorant of the different wayes and degrees of gods working with his people , and it doth much darken their knowledge and reflex acts of their interest in him . this ignorance doth run mainly on three heads ( . ) they are ignorant of the different degrees and ways of that law-work which ordinarily dealeth with men , and of the different way how the lord bringeth home people at first to christ . they consider not that the jaylor is not kept an hour in bondage , acts . paul is kept in suspence three days , acts . zacheus not one moment , luke . ( . ) they are ignorant of , or at least do not consider , how different the degrees of sanctification are in the saints , and the honourable appearings thereof before men in some , and the sad blemishing thereof in others : some , are very blameless , and more free of gross outbreakings , adorning their profession much , as job , job . and zachariah , luke . those are said to be perfect , walking in all the commandements of god. others were subject to very gross and sad evils , as solomon , asa , &c. ( . ) they are ignorant of the different communications of gods face , and expression of his presence . some do walk much in the light of gods countenance , and are much in sensible fellowship with him , as david was ; others are all their days kept in bondage through ●ear of death , heb. . . surely the ignorance of the different ways of god's working and dealing with his people , doth very much darken the knowledge of their interest in him , whilst they usually stint the lord to one way of working , which he doth not keep , as we have shewed in the former examples . the second thing which doth darken men about their interest in christ , is , there is one thing or other , wherein their heart in some respect , doth condemn them , as dealing deceitfully and guilefully with god. it is not to be expected , that these can come to clearness about their interest , whose heart doth condemn them for keeping up some known transgression against the lord ; which they will not let go , neither are using the means which they know to be appointed by god for delivering them from it ; neither can these come to clearness , who know some positive duty commanded them in their stations , which they deceitfully shift and shun , not closing cheerfully with it , or not willing to be led into it . these are also , in some respect , condemned of their own heart , as the former sort ; and in that case it is difficult to come to a distinct knowledge of their state . joh. . . it is supposed there , that a self-condemning heart maketh void a mans confidence proportionally before god. i do not deny but that men may , on good grounds , plead an interest in christ , in the case of prevailing iniquity , psal . . . rom. . , . but it is hard to be attained , if at all attainable , when the heart is dealing deceitfully , and entertaining known guile in particular : therefore let people clear themselves of the particular which they know too well . it is the thing which doth meet them , marring their confidence and access in all their approaches unto god. see judg. . , . the idolatries of the people are cast up to them by the lord , and their suit rejected thereupon . that which draweth away the heart first in the morning , and last at night ; like an oven heated at night , and it burneth as a flaming fire in the morning , spoken of the wicked , hos . . . and taketh up their thoughts often on their bed , as it is said of some , psal . . . that which doth lead away the heart in time of religious duty ordinarily , and the remembrance of which hath power to enliven and quicken the spirits , more than the remembrance of god , so as their heart is after the heart of some detestable thing . ezek. . . that which withstandeth men when they would lay hold on the promise , as god casteth up mens sins to them who were medling with his covenant , psal . . , . that is the thing which doth marr the knowledge of a gracious state , let it go , and it will be more easie to reach the knowledge of an interest in christ . the third thing which hindreth the knowledge of an interest in christ , is a spirit of sloth and careless negligence in many . they complain that they know not whether they be in christ or not ; but , as few take pains to be in him , so few take pains to try if they be in him . it is a work and business which cannot be done sleeping , cor. . . the several words used there , viz. examine , prove , know , say that there is a labour in it ; diligence must be used to make our calling and election sure , pet. . . it is a business above flesh and blood ; the holy anointing , which teacheth all things , must make us know the things freely given us of god , . cor. . . shall the lord impart a business of so great concernment and not so much as be enquired after to do it for men ? ezek. . . be ashamed you who spend so much time in reading romances , in adorning your persons , in hawking , and hunting , in consulting the law , concerning your outward state in the world , and it may be , in worse things than those : be ashamed that you spend so little time in the search of this , whether you be an heir of glory or not ; whether you be in the way that leadeth to heaven , or that which will land you in darkness for ever . you who judge this below you , and unworthy of your pains , any part or minute of your time , it is like in gods account , you have judged your selves unworthy of everlasting life , so as you have no lot with gods people in this matter . the fourth thing that doth darken the knowledge of interest in christ , is , men do not condescend upon what would satisfie them ; but complain that god will not shew unto them what he is about to do with them ; but cannot yet say they know what would satisfie concerning his purpose : this is a sad thing . shall we think those are serious , who have never as yet , pitched on what would satisfie them , nor are making earnest enquiry after what should satisfie ? if the lord had left us in the dark in that matter , we were less inexcusable : but since the grounds of satisfaction and the true marks of interest in christ , are so clear and frequent in scripture , and so many things written that our joy may be full , joh. . . and that those who believe may know that they have eternal life , joh. . . and since he that believeth hath a witness of it in himself , joh. . . none can pretend excuse here . we may not here insist to shew what may and should satisfie concerning our interest , since we are to speak directly to it afterwards . the fifth thing that helpeth much to keep men in the dark , concerning their interest in christ , is , they pitch upon some mutable grounds , which are not so apposite proofs of the truths of an interest in christ , as of the comfortable state of a triumphing soul sailing before the wind , and marks , which i grant are precious in themselves , and do make out an interest clearly where they are ; yet they are such , as without them , an interest in christ may be , and be known also in a good measure . we shall touch a few of them . . some think that all who have a true interest in him are above the prevailing power of every sin . but this is contrary to that of psal . . . where we find that holy man laying just claim to pardon , in the case of prevailing iniquity ; and that of rom. . , , . where paul thanketh god through christ , as freed from the condemnation of the. law , even whilst a law in his members leads him captive unto sin . . some think that all true saints have constantly access unto god in prayer , and sensible returns of prayer at all times . but this is contrary to the many sad exercises of god's people , complaining often , that they are not heard nor regarded of god. psal . . . and . , . ( . ) some think , that all who have any true interest in him have god witnessing the same unto them by a high operation of that witnessing spirit of his , spoken of romans . . ( whereof afterwards ) and so they still suspect their own interest in christ , because of the want of this . but they do not remember that they must first believe , and give credit to that record , which god hath given to his son , that there is life enough in him for men , john . , . and then look for the seal and witness of the spirit , eph. . . in whom after ye believed ye were sealed with the holy spirit of promise , &c. as long as people hold fast these principles and the like , they can hardly come to the knowledge of their gracious state , ( which god hath warranted people to prove and clear up to themselves ) otherways than by the aforesaid things . the fifth thing to be premised , is , the removal of some mistakes , whereunto people may readily run themselves , when we are about to prove their interest in christ . as , . it is a mistake to think , that every one who is in christ , doth know that he is in him. for many are truly gracious , and have a good title to eternal life , who do not know so much , until it be made out afterwards , john . , these things are written to believers , that they may know they have a true title to eternal life ; that is , that they may know they are believers , and so it is supposed they knew it not before . . it is a mistake to think , that all who come to the knowledge of their interest in christ , do attain an equal certainty about the same : one may say , he is perswaded , nothing present or to come , can seperate him from the love of god , rom ▪ . . another cometh but this length , i believe , help mine unbelief , mar. . . . it is a mistake to think , that every one who attaineth to a strong perswasion of his interest , doth always hold there ; for he who to day may say of the lord , he is his refuge , psal . . . and kis portion , psal . . . will at another time say , he is cut off , psal . . . and will ask , if the truth of gods promise doth fail for evermore ? psal . . , , . . it is also a mistake to think , that every one who doth attain a good knowledge of their gracious state , can formally answer all objections made to the contrary ; but yet they may hold fast the conclusion , and say , i know whom i have believed , tim. . . there be few grounds of christian religion , whereof many people are so perswaded , as that they are able to maintain them formally against all arguments brought to the contrary , and yet they may and will hold the conclusion stedfastly and justly : so it is in this case in hand . it is no less a mistake to imagine , that the vain , groundless confidence which many prophane , ignorant atheists do maintain , is this knowledge of an interest in christ which we plead for ; many do falsly avouch him to be their father , joh. . . and many look for heaven , who will be beguiled with those foolish virgins , mat. . . yet we must not think , because of this , that all knowledge of interest is a delusion and fancy , although these fools be deceived : for whilst thousands are deluded , some can say on good and solid grounds ; we know that we are of god , and that the whole world lyeth in wickedness , joh. . . having premised these things , it now followeth , that we give some marks by which a man may know if he be savingly in covenant with god , and hath a special interest in christ , so as he may warrantably lay claim to gods favour and salvation . we shall only pitch upon two great and principal marks , not willing to trouble people with many . and before we fall upon these , we will speak of a preparatory work of the law , whereof the lord doth ordinarily make use , to prepare his own way in mens souls . this may have its own weight , as a mark , with some persons . it is called the work of the law , or , the work of humiliation . it hath some proportion to that spirit of bondage , rom. . . and doth now under the new testament answer unto it , and usually leadeth on to the spirit of adoption . only here let it be remembred , . that we are not to speak of this preparatory work of the law , as a negative mark of true interest in christ , as if none might lay claim to gods favour , who hath not had this preparatory work in the several steps of it , as we are to speak of it ; for , as we shall hear , the lord doth not always keep that path with men . . the great reason why we speak of it , is , because the lord dealeth with many ( whom he doth effectually call ) by some such preparatory work . and to those , who have been so dealt with , it may prove strengthning , and will confirm them in laying the more weight on the marks which follow . . it may help to encourage others , who are under such bondage of spirit , as a good prognostick of a gracious work to follow : for as we shall circumstantiate it , it will be rarely found to miscarry , and fail of a gracious issue . . where god useth such a preparatory work , he doth not keep one way or measure in it , as we shall hear . for the more distinct handling of this preparatory work , we shall shortly hint the most ordinary ways , by which the lord leadeth people into the covenant savingly , and draweth them unto christ . first , there are some called from the womb , as john the baptist was , luke . , , or , in their very young years , before they can be deeply engaged actively in satans ways , tim. . . it cannot be supposed that those have such a preparatory work as we are to speak of . and because some persons may pretend to this way of e●●ectual calling ▪ we offer these marks of it , whereby those who have been so called may be confirmed , ( . ) such use from their childhood to be kept free of ordinary pollutions , wherewith children usually are defiled ; as swearing , lying , mocking of religion , and religious persons , &c. those whom god calleth effectually , he sanctifieth them from the time of that effectual calling : sin cannot have dominion over them as over others , because they are under grace , rom. . . ( . ) religion is , as it were , natural to them ; i mean , they need not be much pressed to religious duties , even when they are but children ; they willingly run that way , because there is an inward principle , of love constraining them , cor. . . so as they yield themselves servants of righteousness , without outward constraint , rom. . . ( . ) although such know not when they were first acquainted with god , yet afterwards they have such exercises of spirit befalling , as the saints in scripture ( of whose first conversion we hear not ) do speak of . they are shut out from god upon some occasion now and then , and are admitted to come nearer again , ( to their apprehension . ) their heart is also further broken up by the ordinances , as is said of lydia , act. . . and ordinarily they do remember , when some special piece of religion and duty , or when some sin , of which they were not taking notice before , was discovered to them . they who can apply these things to themselves , have much to say for their effectual calling from their youth . secondly , some are brought in to christ in a soveraign gospel way : when the lord , by some few words of love swallowing up any law-work , quickly taketh a person prisoner at the first , as he did zacheus , luke . . and others , who upon a word spoken by christ , did leave all and follow him ; and we hear no noise of a law-work dealing with them before they close with christ jesus . and because some pretend to this way of calling , we shall touch some things most remarkable in that transaction with zacheus , for clearing and confirmation . . he had some desire to see christ , and such a desire , as made him wave that which some would have judged prudence and discretion , whilest he climbeth up upon a tree that he might see him . . christ spake to his heart , and that word took such hold upon him , that presently with joy he did accept of christ's offer , and closed with christ as lord , whilest few of any note were following him . . upon this his heart did open to the poor , although it seems , he was a covetous man before . . he had a due impression of his former wayes , evidencing his respect to moses his law ; and this he did signifie before all the company then present , not caring to shame himself in such things as ( probably ) were not known to the world. . upon all these things , christ confirmeth and ratifieth the bargain by his word , recommending to him that oneness of interest , which behoved to be between him and the saints , and the thoughts of his own lost condition , if christ had not come and sought him , and found him : all which are clear , luke . , — . we grant , the lord calleth some so ; and if any can lay claim to the special things we have now hinted , they have a good confirmation of gods dealing with them from that scripture ; neither are they to vex themselves because of the want of a distinct preparatory law-work if their heart have yielded unto christ . for , a law work is not desirable except for this end . therefore christ doth offer himself directly in the scripture , and people are invited to come to him : and although many will not come to him , who is the surety , until the spirit of bondage distress them for their debt ; yet if any upon the knowledge of their lost estate , would flee and yield to christ , none might warrantably press a law-work upon them . as for others , whom christ perswaded by a word to follow him , whatsoever he did , or howsoever he spake to them at his first meeting with them , we must rationally suppose , that then he discovered so much of their own necessity , and his own fulness and excellency to them , as made them quit all , and run after him . and if he do so to any , we crave no more , since there is room enough there for the physitian . so that from all this , as some may be confirmed and strengthened , with whom god hath so dealt ; so there is no ground nor occasion for deluded souls to flatter themselves in their condition , who remain ignorant and senseless of their own miseries and christs all-sufficiency , and hold fast deceit . thirdly , there are some brought in to christ in a way yet more declarative of his free grace , and this is , when he effectually calleth men at the hour of death . we find somewhat recorded of this way in that pregnant example of the thief on the cross ; luk. . , . although this seems not very pertinent for the purpose in hand ; yet we shall speak a little of it , that on the one hand men may be sparing to judge and pass sentence upon either themselves or others , before the last breath . and we shall so circumstantiate it , that , on the other hand , none may dare to delay so great a business to the last hour of their life . we find these things remarkable in that business between christ and the thief ; . the man falleth at odds with his former companion . . he dareth not speak a wrong word of god , whose hand is on him , but justifieth him in all that is befallen him . . he now seeth jesus christ persecuted by the world , without a cause , and most injuriously . . he discovereth christ to be a lord and a king , whilst enemies seem to have him under . . he believeth a being of glory after death so really , that he preferreth a portion of it to the present safety of his bodily life , which he knew christ was able to grant to him at that time , and he might have chosen that with the other thief . . although he was much abased in himself , and humbled , that he pleaded but that christ would remember him , yet he was nobly daring to throw himself upon the covenant , on life and death ; and he had so much faith of christs all-sufficiency , that he judged a simple remembrance from christ would satisfyingly do his business . . he acquiesced sweetly in the word which christ spake to him , for the ground of his comfort . all which are very clear in the case of that poor dying man , and do prove a very real work of god upon his heart . as this example may encourage some to wait for good from god , who cannot as yet lay clear claim to any gracious work of his spirit : so we beseech all , as they love their souls , not to delay their soul-businesses , hoping for such a cast of christs hand in the end , as too many do : this being a rare miracle of mercy with the glory whereof christ did honourably triumph over the ignominy of his cross ( a parallel of which we shall hardly find in all the scripture beside : ) yea , as there be but few at all saved , mat. . . and most few saved this way : so the lord hath peremptorily threatned to laugh at the calamity , and not to hear the cry of such as mocked formerly at his reproof , and would not hear when he called to them , prov. . , . which scripture , although it doth not shut mercies door upon any , who at the hour of death , do sincerely judge themselves and flee unto christ as this penitent thief did : yet it is certain , it implyeth that very few who fit the offer until then , are honoured with repentance , as he was , and so their cry , as not being sincere and of the right stamp , shall not be heard . the fourth , and most ordinary way , by which many are brought in to christ , is , by a clear and discernable work of the law and humiliation , which we ordinarily call the spirit of bondage , as was hinted before . we do not mean that every one whose conscience is awakened with sin and fear of wrath , doth really close with christ ; the contrary doth appear in gain , saul , judas &c. but that wherein there is a conviction of sin , awakening of conscience , and work of humiliation , which , as we shall circumstantiate it , doth rarely miscarry or fail of a gracious issue , but ordinarily doth resolve into the spirit of adoption , and a gracious work of gods spirit : and because the lord dealeth with many sinners this way , and we find that many are much puzled about the giving judgment of this law-work . this work is either more violent and sudden , or it is more sober and longer , protracted through a great length of time , and so as the steps of it are very discernable . it is more violent in some , as in the jaylor , paul , and some other converts in the book of the acts of the apostles , on whom christ did break in at an instant , and fell on them as with fire and sword , and led them captive terribly ; and because some great legal shakings are deceitful , and turn to nothing , if not worse , we shall point at some things remarkable in these converts , spoken of before , which did prove the work of the law on them , to have had a gracious issue and result . . some word of truth or dispensation , putteth the person to a dreadful stand , with a great stir in the soul : some are pricked in heart , acts . . some fell on trembling , acts . . and this is such a stir , that the person is brought to his wits end . what wilt thou have me to do ? saith paul , acts . what shall i do ? saith the jaylor , acts . . . the person is content to have salvation , and gods friendship on any terms , as the questions do import , what shall i do ? as if he had said , what would i not do ? what would i not forego ? what would i not undergo ? . the person accepteth the condition offered by christ and his servants , as is clear in the fore-cited scriptures , . the person presently becometh of one interest with the saints , joyning himself with that persecuted society , putting respect on those whom he had formerly persecuted , joyning and continuing with them in the profession of christ on all hazards . those with whom the lord hath so dealt have much to say for a gracious work of gods spirit in them ; and it is like many of them can date their work from such a particular time and word , or dispensation , and can give some account of what past between god and them , and of a sensible change following in them from that time forward , as paul giveth a good account of the work and way of god with him afterwards , acts . again , the lord sometimes carrieth on this work more calmly , foftly , and gently , protracting it so as the steps of mens exercise under it are very discernable . it would draw a great length to enlarge every step of it ; we shall touch the most observable things in it . . the lord iayeth siege to men ( who , it may be , have often refused to yield to him , offering himself in the ordinances ) and by some word preached , read , or born in on the mind , or by some providence leading in unto the word , he doth also assault the house kept peaceably by the strong man , the devil ; and thus christ , who is the stronger man , cometh upon him , luke . . and by the spirit of truth , doth fasten the word on the man , in which gods curse is denounced against such and such sinners , whereof the man knoweth himself guilty . the spirit convinceth the man , and bindeth it upon him , that he is the same person against whom the word of god doth speak , because he is guilty of such sins , and from such sins the man is led on to see more until ( ordinarily ) he comes to see the sins of his youth , sins of omission , &c. yea , he is led on until he sees himself guilty almost of the breach of the whole law ; he seeth innumerable evils compassing him , as david speaketh in a fit of exercise , isa . . . a man sometimes will see ugly sights of sin in this case , and is sharp-sighted to reckon a filthiness to every sin almost . thus the spirit convinceth of sin , jo. . . . the lord shaketh a special strong hold in the garrison , a refuge of lies , to which the man betaketh himself when his sins are thus discovered to him . the poor man pretendeth to faith in christ , whereby he thinks his burden is taken off him , as the pharisees said , john . . we have on father , even god. they pretend to a special relation of god as a common lord. the spirit , of god beats the man from this , by the truth of the scriptures , proving that he hath no true faith , and so no interest in christ , nor any true saving grace ; shewing clear differences between true grace and the counterfeit fancies which the man hath in him , and between him , and the truly godly , as christ laboureth to do those , joh. . , . if god were your father , ye would love me . ye are of the devil , for ye do the lusts of such a father . so , fear surpriseth the hypocrite in heart , isa . . especially when the lord discovereth to him conditions in many of these promises ( wherein he trusted most ) not easily attainable , he now seeth grace and faith another thing than once he judged them to be . we may in some respect , apply that word here , the spirit convinceth him of sin , because he hath not believed on the son : he is particularly convinced of unbelief , john . . he seeth now a huge distance between himself and the godly , whom he thought before out-stripped him in only some unnecessary , proud , hateful preciseness ; he now seeth himself deluded , and in the broad way with the perishing multitude ; and so in the sight of his misery , coucheth down under his own burthen , which , before this time , he thought christ did bear for him ; he now beginneth to be afraid of the promises , because of that and such other words , what has● thou to do to take my covenant in thy mouth ? &c. psal . ▪ . the man becometh careful about his salvation , and beginneth to take it to heart , as the one thing necessary : he is brought to this with the jaylor , act. . what shall i do to be saved ? his salvation becometh the leading thing with him : it was least in his thoughts before , but now it prevaileth , and other things are much mis-regarded by him , since his soul is ready to perish , what shall it profit him to gain the whole world if he lose his soul ; mat. . . some here are much puzled with thoughts of an irrecoverable decree to their prejudice , and with the fears of uncertain death , which may attach them before they get matters put to a point ; and some are vexed with apprehensions , that they are guilty of the sin against the holy ghost , which is unpardonable , and so are driven a dangerous length , satan still casting up to them many sad examples of people , who have dolefully put an end to their own exercise : but they are in the hand of one , who knoweth how to succour them that are tempted , heb. . . . when a man is thus in hazzard of miscarrying , the lord useth a work of preventing mercy towards him ; quietly , and under-hand supporting him ; and this is by bearing upon his mind the possibility of his salvation , leading the man to the remembrance of pregnant proofs of gods free and rich grace , pardoning gross transgressors , such as manasseth ; who was a bloody idolatrous man , and had correspondence with the devil , and yet obtained mercy , chron. . , . and other scriptures bearing offers of grace and favour indifferently to all who will yield to christ , whatsoever they have been formerly : so as the man is brought again to this , what shall i do to be saved ? which doth suppose , that he apprehendeth a possibility of being saved , else he would not propound the question . he applyeth that , or the like word , to himself , it may be ye shall be hid , zeph. . . he findeth nothing excluding him from mercy now , if he have a heart for the thing . although here it may be , the man doth doth not perceive that it is the lord who upholdeth , yet afterward he can tell ▪ that when his foot was slipping , gods mercy held him up , as psal . . . . the psalmist speaketh in another case . and he will afterwards say , when he was as a beast , and as fool in many respects , god held him by the hand , psal . . , . . after this discovery of a possibility to be saved , there is a work of desire quickned in the soul ; which is clear in that same expression , what shall i do to be saved ? but sometimes this desire is not regular , whilst it goeth out thus , what shall i do that i may work the works of god joh. . . in which case , the man formerly perplexed with fear and care about his salvation would be at some work of his own , to extricate himself ; and here he suddenly resolveth to do all that is commanded , and to forego every evil way ( yet much slighting christ jesus ) and so beginneth to take some courage to himself again establishing his own righteousness , but not submitting to the righteousness of god , rom. . . whereupon the lord maketh a new assault on him , intending the discovery of his absolutely broken state in himself , that so room might be made for the surety ; as joshua did to the people , when he found them so bold in their undertakings , josh . . . . you cannot serve the lord , saith he , fer he is a holy god &c. in this new assault , the lord , . bends up against the man the spirituality of the law , the commandment cometh with a new change in the spiritual meaning of it , rom. . . the law came ( saith paul ) viz. in the spiritual meaning of it . paul had never seen such a sight of the law before ▪ . god most holily doth loose the restraining bonds , which he had laid upon the mans corruptions , and suffereth it not only to boyl and swell within , but to threaten , to break out in all the outward members . thus sin groweth bold , and kicketh at the law , becoming exceeding sinful , rom. . , , . . the lord doth discover to man , more now than ever before , the uncleanness of his righteousness , and what spots are in his best things . these things kill the mast , and he dieth in his own conceit , rom. . . and dispaireth of releif in himself , if it come not from some other way . . after many ups and downs here , ordinarily the man resolveth some retirement , he desireth to be alone , he cannot keep company as before ; like those who in a besieging city , when they see they cannot hold out , and would be glad of any good condition from the besieging enemy , they go to a council , that they may resolve somewhat . so the man here retireth , that he may speak with himself . this is like that communing with our own heart psal . . . thus god leadeth to the wilderness , that he may speak to the heart , hos . . . when the person is retired , the thoughts of the heart which were scattered in former steps of exercise , do more observable throng in here . we shall reduce them into this method . ( . ) the man thinks of his unhappy folly , in bearing arms against god , and here there be large thoughts of former wayes , with a blushing countenance and self-loathing , ezek. . . like that of psal . . . his sin is before him . ( . ) then he remembreth how fair opportunities of yeilding to god he hath basely lost ; his spirit is like to faint when he remembreth that , as is said in another case , psal . . , . ( ) he now thinks of many christians , whom he mocked and despised in his heart , perswading himself now that they are happy , as having chosen the better part ; he thinks of the condition of those who wait on christ , as the queen of sheba did of solomons servants : happy are thy servants ( saith she ) who stand continually before thee , and that hear thy wisdom , kings . . blessed are they that dwell in thy house , &c. psal . . . . he wisheth to be one of the meanest who have any near relation to god , as the 〈◊〉 son doth speak ▪ he would be as one of the fathers hired servants , luke . . . ( . ) then he calleth to mind the good report that is gone abroad of god , according to that testimony , jonah . . the prophet knew that god was a gracious god and merciful , slow to anger , and of great kindness , &c. the free and large promises and offers of grace come in here ; and the glorious practices which have past upon sinners of all sorts , according to the same of god in scripture . ( . ) he thinks with himself , why hath god spared me so long , and why have i got such a sight of my sin ? why hath he kept me from breaking prison at my own hand , in choosing some unhappy way of escape ? why hath he made this strange change on me ? it may be it is in his heart to do me good , o that it may be so ! — although all these thoughts be not in the preparatory work of every one , yet they are with many , and very promising where they are . . upon all these thoughts and meditations , the man more seriously than ever before , resolveth to pray , and to make some essay with god , upon life and death ; he concludeth , it can be no worse with him : for , if he sit still , he perisheth , as the lepers speak , kings . , . he considereth with the pinched prodigal son , that there is bread enough in the fathers house , and to spare ▪ while he perisheth for want : so he goeth to god , for he knoweth not what else to make of his condition , as the prodigal son doth , luk. . , . and , it may be , here he resolveth that to speak ; but readily things do vary when he is arraigned before god , as the prodigal son forgot some of his premediated prayers , luk. . , , . and now when he cometh before god more observably than ever before , ( . ) he beginneth with the publican , a far off , luk. . . with many through confessions and self-condemnings , whereof he is very prodigal , as luk. . . i have sinned against heaven , and before thee , and am no more worthy , &c. ( . ) now begin his thoughts about the hearing of his prayer , which he was not wont to question much ▪ he now knows what those expressions of the saints , about the hearing of their prayers , do import . ( . ) it is observable in this address , that there are many broken sentences , like that of psal . . . ( but thou , o lord , how long ? ) supplyed with sighs and groans , rom. . . and greedy looking upward , thereby speaking more than can be exprest by words . ( . ) there be ordinarily some interruptions , and ( as it were ) diversions , the man speaking sometimes to the enemy , sometimes to his own heart , sometimes to the multitude in the world , as david did in other cases , psal . . . psal . . . psal . . . ( . ) it is observable here , that sometimes the man will halt and be silent to hear some indistinct whispering of a joyful sound glancing on the mind , or some news in some broken word of scripture , which , it may be , the man scarcely knoweth to be scripture , or whether it is come from god or satan to delude him : yet this he hath resolved , only to hear what god the lord will speak , as upon another occasion , psal . . . ( . ) more distinct promises comes into the mans mind , whereupon he assayeth to lay hold , but is beaten off with objections , as in another case the psalmist is , psal . . . . but thou art holy , but i am a worm . now it is about the dawning of the day with the man , and faith will stir as soon as the lord imparteth the joyful sound , psal . . . this is the substance of the covenant , which may be shortly summed up in these words , christ jesns is my beloved son , in whom i am well pleased ; hear ye him . we can speak no further of the mans exercise as a preparatory work ; for , what followeth , is more than preparatory . yet , that the exercise may appear compleat and full , we shall add here , that after all these things , the lord ( it may be after many answers of divers sorts ) mightily conveyeth the sound of his covenant to the heart and determineth the heart to close with it , and god now draweth him so to christ , joh. . . and so shapeth out the heart for him , that the conception cannot miscarry ; for now the heart is so in breadth and length for him , as that less cannot satisfie , and more is not desired , like that of psal . . . whom have i in heaven but thee ? or whom have i desired on earth besides thee ? the soul now resolveth to die , ( if he command so ) yet at his door , and facing to him-wards . we have drawn this preparatory work to some length , not tying any man to such a work so circumstantiate ; only , we say , the lord dealeth so with some ; and where he so convinceth of sin , corruption , and self emptiness , and maketh a man take salvation to heart , as the one thing necessary , and sets him on work in the use of the means , which god hath appointed for relief ; i say such a work rarely shall be found to fail of a good issue and gracious result . object . hypocrites and reprobates have great stirrings of conscience , and deep convictions about sin , setting them on work sometimes , and i do suspect any preparatory work of the law i ever had , to be but such as they have . answ . it will be heard to give sure essential differences between the preparatory work in those in whom afterwards christ is formed , and those legal stirrings which are sometimes in reprobates : if there were not some gracious result of these convictions , and wakenings of conscience in the lords people , and other marks , ( of which we shall speak afterwards ) it were hard to adventure upon any difference that is clear in these legal stirrings . yet , for answer to the objection , i shall offer some things , which rarely will be found in the stirring of reprobates , and which are ordinarily found in that law-work which hath a gracious issue . . the convictions of hypocrites and reprobates , are usually confined to some few very gross transgressions . saul grants no more but the persecuting of david , sam. . . judas grants only the betraying of innocent blood , mat. . . but usually these convictions by which the lord prepareth his own way in the soul , although they may begin at one or more gross particular transgressions ; yet they rest not there , but the man is led on to see many breaches of the law , and innumerable evils compassing him , as david speaketh in the sight of his sin . psal . . . and withal , that universal conviction ( if i may call it so ) is not general , as usually we hear senseless men saying , that in all things they sin : but it is particular and condescending , as paul afterwards spake of himself , he not only is the chief of sinners , but particularly , he was a blasphemer , a persecuter , tim. . . . the convictions which hypocrites have , do seldom reach thier corruption , and that body of death which breeds an averseness from what is good , and strongly inclineth to what is evil . ordinarily where we find hypocrites speaking of themselves in scripture , they speak loftily , and with some self conceit , both as to their freedom from corruption , joh. . . the pharisees say to the poor man , thou wast altogether born in sins , and dost thou teach us ? ( as if they themselves were not as corrupt by nature as he ) they speak of great sins as hazael did , kings . . am i a dog that i should do this great thing ? and also in their undertakings of duty , as that man spake , mat. . . i will follow thee whithersoever thou goest . see how the people do speak , jer. . . to . they undertake to do all that god will command them , so that they still go about in any case to establish their own righteousness , not submitting unto the righteousness of god. but i may say , that convictions and exercise about corruption , and that body of death , inclining to evil , and disenabling for good , is not the leas● part of the work , where the lord is preparing his own way . they use to judge themselves very wretched , because of a body of sin , and are at their wits end how to be delivered , as paul speaketh when he is under the exercise of it afterwards , rom. . . . it will ordinarily be found , that the convictions which are in hypocrites , either are not so serious , as that some other business will not put● them out of head before any satisfaction be gotten , as in cain , who went and built a city , and we hear no more o● his convictions , gen. . felix went away until a mor● convenient time , and we hear no more of his trembling , act● . . or , if that work become very serious , then i● runneth to the other extremity and despair of relief , leaving no room for any escape . so we find judas very serious in his convictions , yet he grew desperate , and hanged himself , mat. . , . but where the lord prepareth his own way , the work is both so serious , as the person cannot be put off it , ( until he find some satisfaction ) and yet under that very seriousness he lyeth open for relief : both which are clear in the gaolers words , what shall i do to be saved ? acts . . this serious enquiry after relief , is a very observable thing in the preparatory work which leadeth on to christ ; yet we desire none to lay too much weight on these things , since god hath allowed clearer differences between the precious and the vile . object . i still fear , i have not had so through a sight of my sin and misery , as the lord giveth to many whom he effectually calleth , especially to great transgressors , such as i am . answ . it is true ▪ the lord discovereth to some , great sight of their sin and misery , and they are thereby put under great legal terrours . but as all are not brought in by that sensible preparatory law-work , ( as we shewed before ) so even those who are dealt with after that way , are very differently and variously exercised in regard of degrees of terrour , and of continuance of that work : the jaylor hath a violent work of very short continuance ; paul hath a work continuing three days : some persons are in bondage through fear of death all their days , heb. . so that we must not limit the lord to one way of working here . the main thing we are to look unto in these legal wakenings and convictions of sin and misery , is , if the lord reach these ends in us , for which usually these stirrings and convictions are sent into the soul ; and if these ends be reached , it is well , we are not to vex our selves about any preparatory work further . now , these ends which god driveth ordinarily with sinners , by these legal terrours and wakenings of conscience , are four . first , the lord discovers sights of mens sin and misery to them , to chase them out of themselves , and to put them out of conceit of their own righteousness . men naturally have great thoughts of themselves , and do incline much to the covenant of works . the lord therefore doth discover to them so much of their sin and corruption , even in their best things , that they are made to loath themselves , and to despair of relief in themselves , and so they are forced to flee out of themselves , and from the covenant of works , to seek refuge elsewhere , heb , . . they become dead to themselves and the law , as to the point of justification , rom. . . then have they no more considence in the flesh , phil. , . this is supposed in the offers of christ , coming to seek and save that which was lost , luk. . . and to be physician to those who are sick , mat. . . the second great end , is , to commend christ jesus to mens hearts above all things , that so they might fall in love with him , and betake themselves to that treasure and jewel which only enricheth , mat. . . and by so doing may serve the lords design in the contrivement of the gospel , which was the manifestation of his frec grace through christ jesus , in the salvation of men . the sight of a mans own misery and damnable estate by nature , is a ready way to make him prize christ highly , who alone can set such a wretch at liberty . yea , it not only leadeth a man to an high esteem of christ , but also of all things that relate to that way of salvation , as grace , new-covenant , faith , &c. and maketh him carefully to gather and treasure up his michtams or golden scriptures for the confirmation of his interest in these things . the third great end , is , to deter and scar people from sin , and to make them fall out with it , aud consent to put their neck under all his yoke . god kindleth some sparkles of hell in mens bosoms by the discovery of their sin , as a ready mean to make them henceforth stand in awe , knowing how bitter a thing it is to depart from the lord , jer. . . so we find rest offered to the weary , upon condition they will take on christs yoke , mat. . . and god offereth to own men as their god and father , upon condition they will allow no peaceable abode to belial , . cor. . , . . the fourth great end , is , to work up men to a patient and thankful submission to all the masters pleasure . this is a singular piece of work , ezek. . . then shalt thou not open thy mouth any more , the sight of a mans own vileness and deservings , maketh him silent , and to lay his hand on his mouth , whatsoever god doth unto him , psal . . . i was dumb , and opened not my mouth , because thou didst it . ezra . . god hath punished us less than o●r iniquities . micah . , . i will bear the indignation of the lord , because i have sinned . the man careth not what god doth to him , or how he deal with him , if he save him from the deserved wrath to come . also , any mercy is a large mercy to him who hath seen such a sight of himself , gen. . . he is less than the least of mercies , any crumb falling from his masters table is welcome , mat. . . he thinks it rich mercy that he is not consumed , lam. . . this is the thing that marvelously maketh his poor afflicted people so silent under , and satisfied with their lot ; nay , they think he deserveth hell , who openeth his mouth at any thing god doth to him , since he hath pardoned his transgressions . so then , for satisfying the objection , i say , if the lord hath driven thee out of thy self , and commended christ to thy heart above all things , and made thee resolve on his strength to wage war with every known transgression and thou art , in some measure , as a weaned child , acquiescing in what he doth unto thee , desiring to lay thy hand on thy mouth thankfully ; then thy convictions of sin and misery , and whatsoever thou do'st , plead as a preparatory work , is sufficient , and thou art to debate no more about it ; only be advised to study new discoveries of the sense of thy lost condition every day , because of thy old and new sins , and also to see fresh help in christ , who is a priest for ever to make intercession and to have the work of sanctification and patience with thankfulness renewed and quickned often : for somewhat of that work , which abaseth thee , exalteth christ , and conformeth to his will , must conveigh thee throughout all thy life-time in this world. we come now to speak of some more clear and sure marks , by which men may take up their gratious state and interest in christ . the first thing whereby men know it , is , their closing with christ in the gospel , wherein he is held forth . this is believing , or faith , which is the condition of the covenant . rom. . . it is faith , &c. act . believe — and thou shalt be saved . now , although● in propriety of speech , it is hard to prove an interest 〈◊〉 faith , it being our very interest in him ; yet the heart closing with christ jesus , is so discernable in it self , that it may well be placed amongst the marks , of a gracious state : and if a man can make out this , that he believeth on , and in christ jesus , he thereby doth prove a very true interest in him . many are prejudiced at this as a mark , upon one of these three grounds ordinarily . ( . ) some conceive faith to be a difficult mysterious thing , hardly attainable . to these i say , do not mistake ; faith is not so difficult as many do apprehend it to be . i grant true faith in the meanest degree is the gift of god , and above the power of flesh and blood : for god must draw men to christ , phil. . . joh. . . yet , it were a reflection upon christ , and all he hath done , to say it were a matter of insuperable difficulty , as is clear , rom. . , — . it were according to that scripture , as much upon the matter , as to say , christ came not from heaven , is not risen from the dead , or ascended victorious to heaven . i say , he hath made the way to heaven most easie ; and faith , which is the condition required on our part , more easie than men do imagine . for the better understanding of this , consider , that justifying faith , is not to believe that i am elected , or , to believe that god loveth me , or that christ died for me , or the like . these things are indeed very difficult and almost impossible at the first hand to be obtained by those who are serious , whilst natural athiests , and deluded hypocrites find no difficulty in asserting all those things . i say , true justifying faith is not any of the foresaid things : neither is it simply the believing of any sentence that is written or that can be thought upon . i grant , he that believeth on christ jesus , believeth what god hath said about mans sinful miserable condition by nature , and he believeth that to be true , that there is life in the son , who was slain , and is risen again from the dead , &c. but none of these , nor the believing of many such truths , do speak out justifying faith , or that believing on the son of god spoken of in scripture ; for then it were simply an act of the understanding : but true justifying faith , which we now seek after , as a good mark of interest in christ , is chiefly and principally an act or work of the heart and will , having presupposed sundry things about truth in the understanding , with the heart it is believed unto salvation , rom. . . and although it seem ( vers . of that chapter ) that a man is saved upon condition that he believe this truth , god raised christ from the dead ; yet we must understand another thing there , and vers . . than the believing the truth of that proposition : for , beside that all devils have that faith whereby they believe that god raised christ from the dead . so the scripture hath clearly resolved justifying faith into a receiving of christ , joh. . . the receiving of christ is there explained to be the believing on his name , it is still called a staying on the lord , isa . . . a trusting in god , often mentioned in the psalms , and the word is a leaning on him , it is a believing on christ , joh . . and often so exprest in the new testament . when god maketh men believe savingly , he is said to draw them unto christ ; and when the lord inviteth them to believe , he calleth them to come to him , joh. . , . the ●ingdom of heaven is like a man ●●nding a jewel , wherewith he falleth in love , mat. . , to . now i say , this action of the heart on christ jesus , is not so difficult a thing as is conceived : shall that be judged a mysterious difficult thing , which doth consist much in desire ? if man have but an appetite , ●ey have it ; for , they are blessed that hunger after righteousness , mat. . . if you will , you are welcome , rev. . . it is a matter of such intricacy , and insuperable difficulty , greedily to look to that exalted saviour , isa . . . and to receive a thing that is offered , held forth , and declared to be mine , if i will but accept and take i● ; and in a manner open my mouth and give way to it ? such a thing is faith , psal . if not less . oh if i could perswade people what is justifying faith , which impropriateth christ to me ! we often fright people from their just rest and quiet , by making them apprehend faith to be some deep mysterious thing , and by moving unnecessary doubts about it , whereby it is needlesly darkened . ( . ) some make no use of this mark , as judging it a high presumptuous crime to pretend to so excellent a thing as is the very condition of the new covenant . to those i say , you need not startle so much as it , as if it were high pride to pretend to it ; for whatsoever true faith be , men must resolve to have it , or nothing at all ; all other marks are in vain without it ; a thousand things besides will not do the business : unless a man believe , he abideth in the state of condemnation . joh. . , . ( . ) others do not meddle with this noble mark of faith , because they judge it a work of greatest difficulty to find out faith where it is . to those i say , it is not so difficult to find it out since he that believeth , hath the witness in himself , joh. . . it is a thing which by some serious search may be known , not only may we do much to find it out by the preparatory work going before it in many , as the apprehending and believing of a mans lost estate , and that he cannot do his own business , and that there is satisfying fulness in christ , very desirable , if he could overtake it . a serious minding of this , with a heart laid open for relief ; as also by the ordinary companions and concomitans of it , viz. the liking of christs dominion , his kingh and prophetical office , a desire to resign my self wholly up to him to be at his disposing : as also by the native consequences of it , viz. the managings of the world , the managings of my own conscience according to the word , a heart purifying work , a working love , &c. i say , not only may we know faith by these things , but it is discernable by it self and of its own nature : although i deny not but that there must be some help of gods spirit , by which we know what is freely given unto us of god , cor. . , as also that god hath allowed many evidences and marks , as precious helps , whereby men may clear up faith more fully to themselves , john . . yet i still say , that faith , or believing which is some acting of the heart upon christ in the gospel , and the transacting with him there , is discernable of it self , and by it self , to a judicious understanding person , with an ordinary influence of the spirit ; unless the lord , for reasons known to himself , do overcloud a mans reflex light , by which he should take up and perceive what is in him . this justifying faith which we assert to be so discernable , is , in the lords deep wisdom and gracious condescendence , variously exprest in scripture , according to the different actings of it upon god , and outgoings after him , so as every one , who hath it , may find and take it up in his own mould . it sometimes acted by a desire of union with him in christ . this is that looking to him , isa . . . this seems to be a weak act of faith , and far below other actings of it at other times perhaps in that same person . men will look to what they dare not approach ( to their apprehension ) which they dare not touch or embrace . they may look to one , to whome they dare not speak . yet god hath made the promise to faith in that acting , as the forecited scripture doth shew , and this he hath done mercifully and wisely ; for this is the only discernable way of the acting of faith of some persons sometimes : such are the actings our outgoings of faith exprest in scripture by hungring and thirsting after righteousness , mat. . . and that exprest by w●lling , rev. . . again , this faith goeth out sometimes in the act of , recumbency , or leaning on the lord , the soul taking up christ then as a resting stone ; and god hath so held him out , although he be a stumbling stone to others , rom. . . this acting of it , is hinted in the expressions of trusting and staying on god , so often mentioned in scripture ; and precious promises are made to this acting of faith , isa . . . god will keep them in prerfect peace whose minds are staid on him , because such do trust in him . trust in the lord , for with him is everlasting strength , so psal . . . they that trust in the lord , shall be as mount zion which abideth for ever . i say the lord hath made promises to this way of faiths acting , as knowing it will go often out after him in this way with many persons , and this way of its acting will be most discernable to them . it goeth out after god sometimes by an act of waiting , when the soul hath somewhat depending before god , and hath not got out his mind satisfyingly about that thing ; then faith doth wait , and so it hath the promise , isa . . . sometimes it acteth in a wilful way upon the lord , when the soul apprehendeth god thrusting it away , and threatning its ruine ; so job . . though he slay me , yet i will trust in him . the faith of that poor woman , mat. . , . so highly commended by christ , did go out in this way of wilful acting over the difficulties ; and the lord speaketh much good of it , and to it , because some will be put to it , to exercise faith that way sometimes , and so they have that for their encouragement . it were tedious to instance all the several ways of the acting of faith upon , and its exercise about , and outgoing after christ . i may say , according to the various conditions and pressures of the soul of man , the lord hath variously held out himself and his fulness in christ under divers notions , as might most fitly meet the distress or condition of man ; and accordinly , faith , which god hath appointed to traffick and travel between christ and man , as the instrument of conveyance of his fulness unto man , and of maintaining union and communion with him , acteth variously and differently upon god in christ ; for , faith is the very shaping out of a mans heart , according to gods contrivement of salvation by christ jesus , in whom it pleased the father that fulness should dwell ; so that let christ turn what way he will , faith turneth and pointeth that way . now , he turneth all ways , in which he can be useful to poor man , and therefore faith acteth accordingly on him , for drawing out of that fulness , according to a mans case and condition . as for example , the soul is naked , destitute of a covering to keep it from the storms of gods wrath ; christ is fine raiment , rev. . , . then accordingly faiths work here is to put on the lord jesus , gal. . . the soul is hungry and thirsty after somewhat that may everlastingly satisfy : christ jesus is milk , wine , water , bread of life , and the true manna , isa . . , . joh. . , . he is the feast of fat things , and of wine refined , isa . . . then the work and exercise of faith , is , to go buy , eat and drink abundantly , isa . . . joh. . . . the soul is pursued for guilt more or less , and is not law-biding ; christ jesus is the city of refuge , and the high-priest there , during whose life-time ( that is for ever ) the poor man who wins this , is safe . then the work and exercise of faith is to flee thither for refuge , to lay hold on the hope set before us , heb. . . in a word , whatsoever way he may benefit poor man , so he speaketh of himself ; and as he holdeth out himself in the scripture , so faith doth point toward him . if he be a bridegroom , faith will go out in a marriage relation ; if he be a father , faith pleads the man to be a child ; if he be a shepherd , faith pleads the man may be one of his sheep ; if he be a lord , faith calls him so , which none can do but by the spirit of jesus ; if he be dead and risen again for our justification , faith believeth god hath raised him on that account . rom. . . wheresoever he be , there would faith be ; and whatsoever he is , faith would be somewhat proportionally . for , by faith the heart is shapen out in breadth and length for him : yea , when the fame and report of him goeth abroad in his truth , although faith see not much , yet it believeth on his name , upon the very fame he hath sent abroad of himself , joh. . . but here for avoiding of mistakes , consider , . that although justifying faith acteth so variously ; yet every believer , who hath a good title to christ jesus , hath not all these various actings and exercises of faith ; for his condition craveth them not : and also the master is pleased not to lead out the faith of some persons at some times in some of these ways ( for reasons known to himself ) even when their necessity ( to their apprehension ) calleth for such acting of faith . surely every one dare not say , though he kill me , yet will i trust in him . many would not have gon up with that woman i spake of , mat. . but would have been discouraged and quit the pursuit . it is on this account that christ doth highly commend the faith of some , beyond the faith of others , mat. . . and . . many good people are much disquieted about their faith , because it goeth not out in all those ways we find recorded in scripture ; but there is hardly and man will be found , whose faith hath acted all these ways . . many of these actings of faith are much intended and remitted . they are sometimes strong and vigorous , and discernable ; and sometimes they fail , and misbelief doth prevail , so as it were an uncertain thing to judge of a mans estate by these . we find the saints very different from themselves in regard of the actings of faith sometimes , as we shewed before . . each one of these actings of faith , speaketh good to the person in whom it is , and hath promises annexed unto it , as we have said . yet . although these actings of faith have promises annexed unto them , they are not , for that , the condition of the new conenant ; for then every one behoved to have each one of them , which is not true , as we have said before . a promise is made to him who overcometh , but perseverance is not the condition of the new covenant , but doth suppose it . there are promises made to the exercises of all graces in scripture ; but only faith is the condition of the covenant . i say then these promises are made to these actings of faith , not as such , but as they do suppose justifying faith , which is the condition of the covenant : all these are actings of faith , but not as it is justifying . therefore . there is somewhat common to all gracious persons , which may be supposed by all the foresaid actings of faith , wherein the nature and essence of justifying faith standeth ; and this is the hearts satisfaction about gods contrivance of salvation by christ ; when man pleadeth gods invention of satisfaction to justice through jesus christ , in whom all fulness doth dwell now by the fathers pleasure ; when the soul and heart of man acquiesceth in that , then it believeth unto salvation . as at first , the lord made man suitable to the covenant of works , by creating him perfect , and so putting him in a capacity to perform his will in that covenant : so under the new covenant , when god giveth the new heart to man , he sets the idea and stamp of all his device in the new covenant upon the man , so as there is a consonancy to gods will there : thus he beareth the image of the second 〈◊〉 , christ jesus , on him . this is a great part of the new heart , and is most opposed to works ; since now the man absolutely falleth off from works , becoming 〈…〉 ( as to the point of justificatim ) 〈…〉 a rom. . . man perceiving , 〈…〉 way of satisfying divine 〈…〉 by the incarnation of 〈…〉 sure a way , that he absolute 〈…〉 i said before , and closeth with this contrivement● ; and this is believing or faith , very opposite to works , and all resting thereupon : this cannot fail to be in all gracious persons , in whom many of the actions of faith are not to be found . this doth clearly suppose known distress in a man , without all relief in himself ; this supposeth known fulness in christ as the alone sufficient relief , this imports a sort of impropriation : for the heart pleasing that contrivement , it so far swayeth towards it . this is a thing clearly supposed in all the actings of faith , spoken of before . he that greedily hungereth , hath this ; and he that leaneth hath this , and he that putteth on christ hath this , &c. this is to esteem christ the wisdom and power of god to salvation . so is he said to be all that believe , cor. . . they esteem that contrivance wise and sure , beseeming god , and that is to believe . on this account christ , who is the rejected stone to many , is precious to them who believe ; a fit stone to recover , fortify , and beautify the tottering building , and fabrick of l●st man. pet. . the kingdom of god is like a man finding a treasure , for which with joy he selleth all , mat. . . these words hold out the very way of believing , viz. salvation is discovered in the gospel to be by christ ; the heart vallueth that invention as satisfying . this is to believe on the son of god lifted up , which is compared to the looking up to the brazen serpent , john . . it was mans approbation of that device , which made it effectual for his healing . so is it here , he that believeth , setteth to his seal that god is true . true ! wherein ? in that record he hath born , that god hath provided life for men ; and placed it all in christ , . joh. . . . he that believeth not , maketh god a lyer . where ? in his saying that christ is a safe and sure way to heaven . this is well pleased with and acquiescing in that devise , and it is consonant to all , i know , spoken of justifying faith in scripture . this is in the believing on christ and on his name , the receiving of him , and resting on him for salvation in our catechism . the believing that jesus is the christ , that is , the anointed one whom the father hath sealed , and set apart and qualified for the work of reconciling man unto god ; and he that believeth that jesus is the christ , is born of god , . joh. . . this is to believe with the heart that god hath raised christ from the dead . the man believeth christ died , and is raised on the account of satisfaction for mans transgression : devils may believe that . nay , but the man i speak of , believeth it with his heart , ( which no natural man doth , untill a new heart be given unto him ) that is , he cordially pleadeth , is satisfied with , and acquiesceth in this noble invention . and thus faith layeth out it self now and then in its actings , out-goings , and excrcise . according to all the covenant relations , under which christ is held forth in the scripture . now ; i say , this faith is discernable , not only in these actings many times ; a man may know if his heart doth hunger after christ and flee for refuge to him , when pursued , and if he doth commit himself unto god , &c. but also in its very nature , as it is justifying , it is discernable , and may be known . a man may clearly know , if from known dis●●ess in himself upon the report and fame of christs fulness , his heart is well pleased with gods contrivement in the new covenant , if it goeth out after christ in that invention , and pleadeth him a lord of the life of men , terminating and resting there , and no where else , acquiescing in that contrivement with desire and complacency . this is a discernable thing . therefore i beseech men impartially to examine themselves ; and if they find that their heart hath closed so with that invention of salvation , and is gone out after him as precious , that thereupon they would conclude a sure and true interest in christ jesus , and a good claim and title to the crown , since he that helieveth shall never perish , but have everlasting life . john . . . object . hypocrites and reprobates have a sort of faith , and are said to believe , joh. . . acts . . and cannot choose but go out after christ , and that invention of salvation , when they hear of it ; and they profess they do so , yet are deluded , and so may i be . answ . to say nothing of that thought of your heart , [ whereby you wonder that any man should not please the contrivement of salvation by christ , and lead out towards him ] as a very promising thing , and speaking out justifying faith to be in your bosom ; and to say nothing in contradiction to that which you think , that a natural man whilst such , and before he get a new heart , can please that contrivement , and believe with his heart and affectionately , that which perfectly overthroweth the covenant of works , and abaseth man in the point of self-righteousness already attained , or that can be won at by him , which is inconsistent with many scriptural truths ; i offer these differences between the faith of all hypocrites or reprobates , and that true saving justifying faith whereof we have spoken . . they never close with jesus christ ( in that contrivement ) and him alone as a sufficient covering of the eyes , as is said of abraham to sarah , gen. . . they still hold fast somewhat of their own , at least to help to procure gods favour and salvation : their heart doth still speak , as that young mans speech , luke . , . doth insinuate , what want i that i may inherit life ? beside that , they do still retain their former lovers , and will not break their covenants with hell and death , imagining they may have christ with these things equally sharing in their heart , contrary to that , a man cannot serve two masters , mat. . . either christ must be judged absolute lord , and worthy to be so , or nothing at all . and so it is clear , their heart is not shapen out for that way of salvation by christ , whom god hath alone made lord here , in whom all fulness shall dwell . but where justifying faith is , the soul of a man and his heart doth close with christ , and him alone , having no confidence in the flesh , phil. . . psal . . . he trusteth only in god. as also the man here giveth up with other lovers , as they stand in competition with christ ; they resolve not to be for another , hos , . . they call him lord , which a man can only do by the spirit of christ , . cor. . . . as hypocrites and reprobates do never close with christ alone ; so they do never close with full christ as he is annointed to be a king to rule over a man in all things ; a priest , to procure pardon , and to make peace for man upon all occasions ; a prophet , to be wisdom , and a teacher and counsellor in all cases to man. so they do not receive christ , especially in the first and third offices . but where true justifying faith is , a man closeth with whole christ in all his offices , judging all his will good , holy , just and spiritual , rom. . . and right concerning all things , psalm . . making mention of his righteousness only , psal . , . the man also giveth up himself to be taught of him , mat. . . so that christ is made to the true believer with his own consent , wisdom , righteousness , sanctification , and compleat redemption , . cor. . . and although he hath not all these things formally in exercise when his heart goeth out after christ ; yet , upon search and tryal , it will be found with him as i have said . . hypocrites and reprobates do never close with christ , and all the inconveniencies may follow him ; they stick at that , with that man mat. . . . but where true justifying saith is , a man doth close with him on all hazards ; he resolveth to forego all , rather than to forego christ , mar. . . he reckoneth all to be loss and dung for the excellency of christ jesus , as his lord , and to be found in him , phil. . . we might give other differences also , as that true faith is operative , purifying the heart , acts . . working by love , gal. . . whilst hypocrites do only cleanse the outside of the platter , mat. . . and do all to be seen of men , mat . . not seeking the honour that is of god only , and so cannot believe , john. . . we might also shew that true faith is never alone in a man , but attended with other saving graces : but because these things will co-incide with what followeth , and here we are shewing that a man may take up his gracious state by his faith , and the actings thereof on christ , we pass these things . the second great mark of a gracious state and true saving interest in jesus christ , is , the new creature , cor. . . if any man be in christ , he is a new creature . that new creation or renovation of that man , is a very sensible change , although not in those who are effectually called from the womb , or in their younger years ; because those have had this new creature from that time in them , so as this charge in after period of time , is not discernable : yet in those who have been regenerated and brought unto christ , after they were come to greater age , and so have been more palpably unde the power of darkness , before they were translated into the kingdom of christ , col. . . but in all who do warrantably pretend to christ , this new creature must be , although some do not know experimentally the contraries of every part of it , so as others do , because they have not been equally , in regard of practice , under the power of darkness . this new creature is called the new man , gal. . . which doth hold out the extent of it . it is not simply a new tongue , or a new hand , but a new man. there is a principle of new life and motion put in the man , which is , the new heart : which new principle of life sendeth forth acts of life , or of conformity to the image of him who created it , col. . . so as the party is renewed in some measure every way . this renovation of the man who is in christ , may be reduced to these two great heads . first , there is a renovation , of the mans person , soul and body , in some measure . . his understanding is renewed , so as he judgeth christ preached in the gospel , to be the wisdom and power of god , a wise , strong contrivement beseeming god , cor. . , . he knoweth the things of god really and solidly , not to be yea and nay , and uncertain fancies , but all to be yea and amen , solid , certain , substantial things , having a desirable accomplishment in christ , and resolving much in him , cor. . . cor. . . natural men , educated under gospel ordinances , although they have some notional knowledge of god , christ , promises , the motions of the holy spirit , &c. so as they may confer , preach , and dispute of these things ; yet they look on them as common received maxims of christianity , from which to recede were a singularity and disgrace ; but not as real , solid , substantial truths , so as to adventure their souls and everlasting being on them . the understanding is renewed also to take up somewhat of god in the creatures , as bearing sparks of his glorious attribute● psal . . . they see the heavens declaring his glory and power , and somewhat of god in providence an● dispensations that fall out : his wondrous works declaring that his name is near , psal . . . the understanding also taketh up the conditions and cases of the soul otherwise than it was wont to do ; as we find the saint● usually speaking in scripture , o my soul thou hast sai● unto the lord , &c. psal . . my soul said thy fac● will i seek , pral . . . why art thou cast down , o my soul ? psal . . . psal . . . return unto thy rest , o my soul , psal . . . . the heart and affections are renewed . the heart is made a new heart , a hear● of flesh , capable of impressions , having a copy of his law stamped on it , and fear of god put into it , whereby the mans duty becometh in a manner native and kindly to the man , jer. . , . ezek. . . it was before a heart of stone , void of the fear of god , the affections are renewed now . the love is renewed in some good measure : it goeth out after god ; i will love the lord , psal . . . after his law , o how i love thy law psal . . . after those who have gods image in them , john . . joh. . . this love to gods people is upon a pure account , as they are the children of god , and do keep his statutes , pet. . . it is with a pure heart , psal . . . and therefore it goeth towards all such whom the man knoweth or apprehendeth to be such , psal . . . i am a companion to al● them , &c. in all cases and conditions , even where there is nothing to beautify or commend but the image of god and this love is so fervent many times , pet. . . tha● it putteth it self out in all relations , so as a man seeketh a godly wife , a godly master , a godly servant , a godly counsellor , if he have to choose upon , psal . . . and it is not quenched by many waters , cant. . . many imperfections and infirmities , difference in opinion , wrong received will not altogether quench love . also it is communicative of good according to its measure , and as the case of the poor godly requireth , psal . . . john . , . . the mans hatred is also renewed , and is now bent against sin , psal . . . i hate vain thoughts : against gods enemies , as such , psal . . , . do not i hate them that hate thee ? &c. the joy or delight is renewed , for it runneth towards god , psal . . . whom have i in heaven ? &c. towards his law and will , psal . . . his delight is in the law of the lord. and towards the godly and their followship , psal . . . — in whom is all my delight . the sorrow is turned against sin which hath wronged christ , zech. . . looking on him whom they have pierced , they mourn , cor. . . the sorrow is godly there , and against what incroacheth upon gods honour ; they are sorrowful for the — assemblies , and the reproach of that is their burden , zeph. . . there is some renovation in all the affections , as in every other part of the soul pointing now towards god. . the very outward members of the man are renewed , as the scriptures speak , the tongue , the eye , the ear , the hand , the foot , &c. so that those members . which once were improved as weapons of unrighteousness unto sin , are now improved as weapons of righteousness unto holiness , rom. . . secondly , a man who is in christ , is renewed in some measure in all his ways . behold all things are new , cor. . . the man becomes new , . in the way of his interest . he was upon any good before , though but apparent , and at best but external , psal . . . but now his interest and business is , how to be found in christ , in that day , phil. . . or , how to be forth-coming to him , and walk before him in the land of the living , psal . . . which he would choose among all the mercies that ●ill this earth , psal . . . the interest of christ also becom● eth the mans interest , as appeareth in the song of hannah , sam. . and in the song of mary , luke . ● is strange to see people newly converted , and having reached unto the beginnings of knowledge , concern an● interest themselves in the publick matters of christ● kingdom , so desirous to have him riding prosperously● and subduing the people under him . . the man that i● in christ , is renewed in the way of his worship . he wa● wont to serve god in the oldness of the letter , for the fashion , answering the letter of the command in the outside of duty , which one in whom the old man hath absolute dominion can do ? but now he worshippeth god in th●● newness of the spirit rom. . . in a new way , wherein he is helped by the spirit of god , rom , . . beyond the reach of flesh and blood . he serveth now the true and living god , thess . . . in spirit and in truth . john . . having spiritual apprehensions of god , and engaged in his very soul in that work , doing and saying truly , and not feignedly , when he worshippeth , still desiring to approach unto him as a living god , who heareth and seeth him , and can accept his service . psal . . , . i grant he fails of this many times ; yet i may say , such worship he intendeth , and sometimes overtaketh , and doth not much reckon worship , which is not so performed unto god ; and the iniquity of his holy things , is not the least part of his burthen and exercise : such a worship , natural men are strargers unto , whilst they babble out of their vain-glorious boastings , luke . , . to an unknown god. acts . . . the man that is in christ , is renewed in the way of hit outward calling and imployment in the world ; he now resolveth to be about it , because god hath commanded so , rom. . . and to eye god in it as his last end , doing it to his glory , cor. . . and studieth to keep some intercourse with god , in the exercise of his outward employments , as jacob doth in his latter will , gen. . . and nehemiah did , nehem. . . so as the man resolveth to walk with god , and set him alwayes before him , psal . . . wherein i deny not he faileth often . . he becometh new in the way of his relations ; he becometh a more dutiful husband . father , brother , master , servant , neighbour , &c. herein doth he exercise himself to keep a conscience void of offence towards men , as well as towards god , acts . . cor. . becoming all things to all men . . he becometh now in the way of his lawfull liberties , he studieth to make use of meat , drink , sleep , recreation , apparel , with an eye to god , labouring not to come under the power of any lawful thing , cor. . , . nor to give offence to others in the use of these things , rom. . , . & . . nor using liberty as an occasion to the flesh , gal. . . yea , he laboureth to use all these things is a stranger on earth , so as his moderations may appear , phil. . . and some way he doth eye god , as the last end in these things , cor. . doing all to the glory of god : so as we may say of that man , old things are much past away , all things are in some measure become ●ew , cor. . . he that is so new a creature , is ●ndoubtedly in christ . this renovation of a man in all manner of conversa●ion , and this being under law to god in all things , is ●●at holiness without which none shall see god. heb. . ●● . men may fancy things to themselves , but unless they ●●●dy to approve themselves , unto god in all well-plea●●ngs , and reach some inward testimony of sincerity that ●ay , they shall not assure their hearts before him . the ●●stimony of mens conscience is their rejoycing , cor. . . by this we know that we know him , if we keep 〈◊〉 commandments , john . . john . , . no confidence if the heart condemn . this is the new creature , having a principle of new spiritual life infused by god into the heart ▪ whereby it becometh new , and puteth forth acts of new life throughout the whole man , as we have said , so as he pointeth towards the whole law , both the commands which forbid sin ; so he resolveth to set against secret sins , not to lay a stumbling block before the blind , lev. . . little sins , which are judged so by many , the least things of the law , matth. . . spiritual sins , filthiness of the spirit , ● cor. . . sins of omission , as well as commission , since men are to be judged by these , mat. . , , yea , sins that are winded into his natural humor and constitution , and so are as a right eye or hand to him , matth , . . this new principle of life , by the good hand of god , maketh the man set against every known sin , so far as not to allow peaceable abode 〈◊〉 any known darkness , cor. . . as also he poin●eth towards those commands which relate to duty , an● the quickening of grace in man. it maketh a man respec● all known commands , psal . . . to live godly , righteously , and soberly . t●t . . . yea , and to study a righ● and sincere way and manner of doing things , resolving not to give over the study of conformity to gods will whilst he lives on earth , but still to bend forwardtoward the price of the high calling of god , phil. . , . th● is true holiness , very becoming all those who pretend ● be heirs of that holy habitation in the immediate company and fellowship of a holy god , joh. . . some may think these things high attainments , a● very hard to be attained to . i grant it is true . but fir●● remember , that there is a very large allowance in th● covenant promised to his people , which maketh thing more easie . the lord hath engaged to take away 〈◊〉 stong heart , to give a heart of flesh , a new heart , a hea● to fear him for ever ; he hath engaged to put his law in mens heart , to put his fear in their heart , to make them keep that law ; to put his spirit within them to cause them to keep it : he hath promised to satisfie the priests with fatness , that the souls of the people may be satiated with goodness , and to keep , and water them continually every moment , ezek . . jer. . , . and . . ezek. . . jer. . . and . . isa . . . and if he must be enquired to do all these things unto men , he engageth to pour out the spirit of grace and supplication on them , and so to learn them how to seek these things , and how to put him to it , to do all for them , zech. . . secondly , for the satisfaction of the weaker , i grant this new creature , as we have circumscribed and inlarged it , will not be found , in all the degrees of it , in every gracious person . but it is well , if . there be a new man , we cannot grant less ; if any man be in christ , there must be a new creature ; and that is the new man , ephes . . , , , . which all must put on who are savingly taught of christ , there must be some renewing after the image of god in a mans soul and body ; there must be somewhat of every part of the man pointing towards god : although i grant every one cannot prove this to others , neither discern it in himself , because many know not the distinct parts of the soul , nor pieces of reformation competent to every part of soul and body . yet it will be found there is some such thing in them , yea , they have a witness of it within them , if you make the thing plain and clear to them what it is . . there must be such a respect unto gods known commands , that a man doth not allow peaceably any known iniquity to dwell in him , for what concord is between light and darkness ? cor. . , , . psal . . and . . he must not regard iniquity . i grant men may be ignorant of many commands , and many sins , and may imagine in some cases , that some sins are not hateful unto god. but supposing that they are instructed in these things , there can be no agreement between righteousness and unrighteousness . . men must point towards all the law of god , in their honest resolutions ; for this is nothing else , than to give up the heart unto god , to put his law in it without exception , which is a part of the covenant we are to make with god , heb. . . i grant many know not how to point towards gods law in all their wayes ; but if it be made manifest unto them , how that should be done , they will point at it . and it is true , they will many times fail of their resolutions in their practice ; yet when they have failed , they can say , they did resolve other-wayes , and will yet honestly , and without guile resolve to do other wayes , and it will prove their affliction to have failed of their resolution , when the lord discovereth it to them , which he will in due time . . when we are to judge of our state by the new creature , we must do it at a convenient time , when we are in good case , at least , not when we are in worst case ; for the flesh and spirit do lust and fight against other , gal. . . and sometimes the one , and sometimes the other doth prevail . now i say , we must chuse a convenient time , when the spiritual part is not by some tentation worsted and over-powred by the flesh ; for in that case the new creature is recoyled back in its streams , and much returned to the fountain and the habits , except in some small things not easily discernable , whereby it maketh opposition to the flesh , according to the foresaid scripture : for , now it is time of winter in the soul , and we may not expect fruit , yea , not leaves , as in some other season ; only here , lest profane atheists should make advantage of this , we will say , that the spirit doth often prevail over the flesh in a godly man , and the scope , aim , tenour , and drift of his way is in the law of the lord , that is his walk . psal . . . whereas the path-way , and ordinary course of the wicked is sin , as is oft-ten hinted in the book of the proverbs of solomon . and if it happen that a godly man be over-mastered by any transgression , ordinarily it is his sad exercise ; and we suppose he keeps it still in dependency before god , to have it rectified , as david speaketh , psal . . . wilt thou not deliver my feet from falling ? object . athrists and hypocrites may have great changes and renovation wrought upon them , and in them , and i fear mine be such . answer . i grant that atheists and hypocrites have many things in them which do look like the new creature . first , in regard of the parts of the man. they may ( . ) come to much knowledge , as heb. . ▪ they are enlightned . ( . ) there may be a zeal amongst their affections , as they receive the word with joy , mat. . . ( . ) they may reach a great deal of outward reformation in the outward man , both about freedom from sin , and engagement to positive duty , as that pharisee did , luk. . , . yea , ( . ) in regard of their practical understanding , they may judge some things of god to be excellent . the people said that never man spake as christ , john . . secondly , hypocrites , may have a great deal of profession ( ) they may talk of the law and gospel , and covenant , as the wicked do , psal . . . ( . ) they may confess sin openly to their own shame , as king saul did , sam. . . ( ) they may humble themselves in sackcloth with ahab , kings . . ( . ) they may enquire busily after duty , and come chearfully to receive it , isa . . . ( ) they may joyn with gods interest in a hard and difficult time , as demas , and other hypocrites in the book of the acts of the apostles ▪ who afterwards fell off . ( . ) they may give much of their goods to god and the saints , as acts . , . if not all their goods , cor. . . yea , ( . ) it is not impossible for some such , being straitly engaged in their credit , to give their bodies to be burnt , as in the forecited place . thirdly , hypocrites may advance far in the common and ordinary steps of a christian work , such as the elect have , when god leads them captive . as , ( ) they may be under great convictions of sin , as judas was , mat. . , , . so was king saul often . ( . ) they may tremble at the word of god , and be under much terror , as felix was , act. . . ( . ) they may rejoyce in receiving of the truth , as mat. . . ( . ) they may be in some peace and quiet in expectation of salvation by christ , as the foolish virgins were , mat. . . ( . ) all this may be backed and followed with some good measure of reformation . the unclean spirit may go out of them , mat. . . luke . , . ( . ) this work may seem to be confirmed by some special experiences and tastings of the good word of god , heb. . . fourthly , hypocrites may have some things very like the saving graces of the spirit : as , ( ) they may have a sort of faith with simon magus , acts . . ( . ) a sort of repentance , and walk mournfully , mal. . . ( . ) a great fear of god , such as balaam , who for a house full of gold would not go with the messenger of balak , without leave asked of god , and given , num. . . ( . ) they have a sort of hope , job . . ( . ) they have some love : so had herod to john , mar. . . i need not to insist , it is out of all question they have counterfeits of all saving gr●ces . fifthly , they have somewhat like the special communications of god , and the witnessing of his spirit , as somewhat like the powers of the world to come powerfully on them , with some flashes of joy arising thence , as heb. . , . notwithstanding all which they are but almost perswaded with agrippa to be christians , acts . . it were tedious to speak particularly to each of these things , and to clear up , that they are all but rotten ware : i shall condescend upon some few things , wherein a truly renewed man , who is in christ , doth differ from hypocrites and reprobates . . whatsoever change be in hypocrites yet their heart is not changed , and made new . the new heart is only given to the elect , when they are converted , and brought under the bond of the covenant , j●r . . ezek. . . hypocrites did never apprehend christ as the only satisfying good in all the world , for which with joy , they would quit all : for then the kingdom of god were entred in them , mat. . . the truly renewed man dare and can upon good ground say , and hath a testimony of it from on high , that his heart hath been changed in taking up of christ , and hath been led out after him , as the only enriching treasure , in whom to be found , he accounteth all things else loss and dung , phil. . . . . whatsoever reformation and profession hypocrites do attain unto , as it cometh not from a new heart , and pure principle of zeal for god , so it is alwayes for some wicked and by-end , as to be seen of men . mat. . . or to evite and shun some outward strait , to be free of gods wrath , and the trouble of their own conscience , isa . . . mal. . . in testimony of this , they never have respect to all known commands , else they should never be ashamed , ps . . . nor do they without approved guile in their own heart , resolve against a very known iniquity ; else they were freed of heart-condemnings , and so might justly have confidence before god. john . . if in never so mean a case , they did from a principle of love unto , and of zeal for christ , and for a right end , confess and profess him , christ were obliged by his own word to confess them before his father , mat. . . . whatsoever length hypocrites advance in that work , by which the people are led in unto christ . yet they never seek , first , the kingdom of god and the righteousness thereof , mat. . . the one thing that is necessary , ( viz. ) christs friendship and fellowship , is never their one thing , and heart-satisfying choice ; else that better part would never be taken from them , luke . . . whatsoever counterfeits of grace are in hypocrites , yet they are all bred there , without any saving work of the spirit of christ , and it is enough to exclude them from the benefit of this mark , that they are never denyed to those things , nor emptied of them , but still to rest on them as their saviour , so that they submit not unto the righteousness of god , rom. . . and that is enough to keep them at a distance from christ , who will never clout that old garment of hypocrites with his fine new linnen , nor put his new wine in these old bottels , mat. ● . , . . we may say , let hypocrites , reprobates , or atheists have what they can , they want the three great essentials of religion and true christianity . first , they are not broken in themselves , and emptied even of their righteousness , the length of self-loathing , yet lying open for relief . such lost ones christ came to seek and save , luke . . secondly , they never took up christ jesus as the only treasure and jewel that can only enrich , and should satisfie , and therefore have never cordially agreed unto gods contrivement in the covenant , and so are not worthy of him ; neither hath the kingdom of god savingly entred into their heart , mat. . . thirdly , they never in earnest do close with christs whole yoke without exception , judging all his will just and good , holy and spiritual , as rom. . . and therefore no rest allowed on them by christ , mat. . . therefore whosoever thou art who canst lay clear and just claim to these three foresaid things , thou art beyond the reach of all atheists , hypocrites and reprobates in the world , as having answered the great ends and intents of law and gospel . object . i am clear sometimes , i think to lay claim to that mark of the new creature ; yet at other times , sin doth so prevail over me , that i am made to question all the work within me . answ . it is much to be lamented , that people professing his name , should be so slighted and enslaved by trangression as many are . yet in answer to the objection , if it be seriously propounded , we say , the saints are found in scripture justly laying claim unto god and his covenant , when iniquity did prevail over them , as we find , psal . . . iniquities prevail against me , as for our trangressions , thus wilt do them away , rom. . . paul thanks god through christ , when a law in his members leads him captive unto sin : but for the better understanding , and safe application of such truths , we must difference betwixt gross outbreakings and ordinary infirmities , or sins that come unawares upon a man , without fore-thought or any deliberation . as for the former sort it is hard for a man , whilest he is under the power of them , to see his gracious change , although it be in him , and very hard to draw any comfort from it , until the man be in some measure recovered , and beginning seriously to resent such sins , and to resolve against them . we find david calling himself gods servant , quickly after his numbering of gods people , but he was then under the serious resentment of sin , sam. . . jonah layeth claim to god as his master under his rebellion , but he is then repenting it , and in a spirit of revenge against himself for his sin , jon . , , . next , as for these sins of infirmity , and daily incursion , and heart-ills , such as these whereof paul doth complain ( it is like ) were . we shall draw out some things from that seventh chapter to the romans , whereupon paul maintains his interest in christ ; and if you can apply them it is well . ( . ) when paul findeth that he doth much fail , and cannot reach conformity to gods law , he doth not blame the law , as being too ●rict , so as men cannot keep it , as hypocrites use to speak , but he doth blame himself as being carnal ; and he saith of the law , that it is good holy and spiritual , rev. . , . ( . ) he can say , he failed of a good which he intended and did out-shoot himself , and he had often honestly resolved against the evil which he fell into , rom. . , , . ( . ) he saith that the prevailing of sin over him is his exercise , so as he judgeth himself wretched , because of such a body of death , from which he longeth to be delivered , rom : . , ( . ) he saith , that whilst he is under the power and law of sin , there is somewhat in the bottom of his heart opposing it , although over-mastered by it which would be another way , and when that gets the upper hand , it is a delight some thing , rom. . , . upon these things he thanks god in christ , that there is no condemnation , rom. . . rom. . . now then look if ye can lay claim to these things ( . ) if you do blame your self , and approve the law , whilst you fail . ( . ) if you can say that you do often resolve against sin honestly , and without known guile , and do so resolve the contrary good before the evil break in upon you . ( . ) if you can say , that you are so far exercised with your failings as to judge your self wretched , because of such things , and a body of death , which is the root and fountain of such things . ( . ) if you can say , that there is a party within you opposing these evils , which would be at the right way , and , as it were , is in its element , when it is in gods way , it is well ; only be advised not to take rest until in some measure , you be rid of the ground of this objection , or at least , until you can very clearly say , you are waging war with these things : now a good help against the prevailing power of sin , is , to cleave close to christ jesus by faith , which as it is a desirable part of sanctification , and a notable piece of con●ormity to gods will , and most subservient unto his design in the gospel , gal. , , . and so should be much endeavoured by people , as a work pleasing to god , job . . . so it is the ready way to draw life and sap from christ , the blessed root for fruitfulness in all cases , as john . , . object . i do not partake of these special communicati●ns of god , mentioned in the scripture , and actings and ●utgoing of his spirit , whereof gracious people often are speak●●g , and whereunto they attain , the want of these things maketh me much suspect my state . answ . i shall shortly hint some of these excellent comunications , and i hope upon a right discovery of them ●here will be but small ground found for the jealous com●laints of many gracious people . first , ( besides these convictions of the spirit of god , which use to usher christs way unto the souls of men , and these also which afterwards do ordinarily attend them ) ●●ere is a seal of the spirit of god spoken of in scrip●●re , the principal thing whereof is the sanctifying work ●f the holy ghost imprinting the draughts and lineaments 〈◊〉 gods image , and revealed will upon a man , as a seal● 〈◊〉 signet doth leave an impression and stamp of its like●●ss upon the thing sealed : so it is tim. . . the ●●undation of god — having this seal , the lord knoweth them who are his . and let every one that nameth the 〈◊〉 of christ depart from iniquity : and thus i conceive , 〈◊〉 seal to be called a witness , john . . he that 〈◊〉 lieveth , hath the witness in himself , that is , the grou●● upon which an interest in christ is to be made out a●proved , are in every believer ; for he hath somewh●● of the sanctifying work of gods spirit in him , which 〈◊〉 a sure ( although not always a clear and manifest ) w●●ness . secondly , there is communion with god , much tal●●ed of among christians , whereby they understand th● sensible presence of god , refreshing the soul exceedingly , but if we speak properly , communion with god , is a mutual interest between god and man , who hath close● with him in christ . it is a commonness , or a commo● interest between god and a man ; not only is a man interested in god himself , but in all that is the lords so the lord hath a special interest in the man , and also all that belongs to him . there is a communion between husband and wife , whereby they have a specia● interest in each others persons goods and concernments 〈◊〉 so is it here : there is such a communion with god. he is our god , and all things are ours , because he is ours● this communion with god , all true believers have at a●times , as we shall shew afterwards : i grant there , is a● actual improvement of that communion , whereby men d● boldly meddle with any thing that belongs unto god , and do meddle with himself as their own , with much homeliness and familiarity , especially in worship : when the soul doth converse with a living god , partaking of the divine nature , growing like unto him , and sweetly travelling through his attributes , and , with some confidence of interest , viewing these things , as the mans ow● goods and gear , this we call communion with god i● ordinances . this indeed is not ordinarily nor frequent●y made out to men , and all his people do not equally par●ake of it ; and it is true , that what is in god , goeth not out for the behoof of the man , to his apprehension e●ually at all times : yet certainly communion with god , ●roperly so called , ( viz. ) that commonness of interest ●etween god and a man , who is savingly in covenant with him , doth alwayes stand firm and sure : and so much of communion with god in ordinances , have all believers , as that their heart converseth with a living god there now , and then , and is in some measure chang●d into that same image , and there needeth be no doubt ●ny further about it . thirdly , there is a thing which is called fellowship ●ith god , often mistaken also among believers . if by ●ellowship , be meant the walking in our duty , as in the ●ight of a living god , who seeth and heareth us , and is ●imess to all our carriage . it is a thing common unto ●ll gracious men , they have it habitually , and in design , ●sal . . . i have set the lord alwayes before me , yea , ●nd often they have it actually in exercise , when their ●pirit is in any good frame ; they walk , as if they saw god standing by them , and have some thoughts of his fa●our through christ ; truly our fellowship is with the fa●er , and with his son , john . . if we by fellowship , do mean a sweet , refreshing , familiar , sensible con●ersing with god , which doth delight and refresh the ●ul , ( beside what the conscience of duty doth ; ) it is ●hen a walking in the light of his countenance , and a ●ood part of sensible presence ; and although it seemeth ●och had much of it , whilest it is said be walked with ●od , gen. . . yet it is not so ordinary as the former , ●or so common to all christians ; for here the soul is fill●●as with marrow and fatness , following hard after its ●ide , and singularly upheld by his right hand , psal . . , . fourthly , there is a thing which is called access u● to god , and this i take to be the removing of obstruct●ons out of the way between a man and god , so as the m● is admitted to come near . we are said to have acc● to a great person , when doors are cast open , guards r●moved from about him , and we admitted to come clo● at him ; so it is here . now this access in scripture , 〈◊〉 sometimes taken for christs preparing of the way , the removing of enmity between god and sinners , so as m●now have a patent way to come unto god through christ ephes . . . sometimes it is taken for the actual improvement of that access purchased by christ , when a m● finds all obstructions and differences , which do ordina●●ly fall in between him and god , removed ; god is nauncouth to him , nor as a stranger , keeping up himse● from him , or frowning on him , but the man is admitt● to come even unto his seat , as job . . of the wante● this doth job complain , job . , . whilst he saith , go forward , backward , to the right and left hand , and find him not . the first sort of access is common to all believers , they are brought near by the blood of the covenant , and are no more far off , as the deadly enmity between god and them is removed . but access , in the othe● sence is dispenced more , according to the lords absolue● soveraignty and pleasure , and it is left in the power 〈◊〉 believers to obstruct it unto themselves , until it pleas● the lord mercifully and freely to grant it unto them against so it is up and down , and there needs be no question ( 〈◊〉 to mans state ) about it . fifthly , there is a thing called liberty before god and this properly is freedom , or free speaking unto god many do much question their state , because of the wa● of this now and then , since the scripture hath said , wha● the spirit is , there is liberty cor. . . but they 〈◊〉 justly confine that liberty , spoken of there , unto this fre● spaking before god. i grant where the spirit of the lord doth savingly discover gods will in the scripture to a man , there is liberty from any obligation to the ceremonial law , and from the condemning power of the moral law , and from much of that gross darkness and ignorance , which is on natural hearts as a vail hiding christ in the gospel from them . i grant also , that sometimes , even this liberty which is a free communion with god , and ordering of our case before him , and filling of our mouths with arguments , job . . . is granted to the godly , but not as liberty taken in the former sences . although the lord hath obliged himself to pour out the spirit of prayer upon all the house of david in some measure zech. . . yet this communication of the spirit , which we call liberty , or free speaking unto god , dependeth much on the lords absolute pleasure , when , and what measure to allow it . this liberty which we call freedom , or free speaking with god in prayer , is sometimes much abstracted from any great confidence in the time of prayer , ( at least , until it draw towards the close of it ) it standeth much in a vivacity of the understanding to take up the case which a man is to speak before god , so as he can order his case ; and next , there be words or verbal expressions , elegant , suitable , and very emphatical , or powerful and pithy ; there is also joyned a fervency of spirit in prayer , whereof the scripture speaketh ; the soul is hot and bended , and very intent : there is also ordinarily in this liberty , a special melting of the heart ( often joyned with a great measure of the spirit of grace and supplication , zech. . . ) for so the soul in poured out before god as for a first born : such is the liberty , which many saints get before god , whilst in much brekenness of heart , and fervency of spirit , they are admitted to speak their mind fully to god , as a living god , noticing ( at least ) their prayer . sometimes this liberty is joyned with confidence , and then it is not only a free , but also a bold speaking before god ; it is that boldness with confidence , ephes . . . this is more rarely imparted unto men than the former , yet it is ordinary . it hath in it beside what we spake before , some influence of the spirit upon faith , making it put out some vigorous acting in prayer ; there is a sweet mournful frame of spirit , by which a man poureth out his heart in gods bosome , and with some confidence of his favour and good will , pleadeth his cause before him , as a living god ; and this is all the sensible presence that many saints do attain unto : there is no ground of doubt about a mans estate in point of liberty before god in this last sence , because there is nothing essential to the making up of a gracious state here : some have it , some want ; some have it at sometimes , and not at other times , so that it is much up and down ; yet i may say , gracious men may do much ( by a very ordinary influence ) in contributing towards the attaining and retaining , or keeping of such a frame of spirit . sixthly , there is a thing called influence , or breathing of the spirit . this gracious influence ( for of such only do i now speak ) is either ordinary , and this is the operation of the holy spirit on the soul ; and the habits of grace there , whereby they are still kept alive , and in some exercise and acting , although not very discernable . this influence ( i conceive ) doth alwayes attend believers , and is that keeping and watering night and day , and every moment , promised , isa . . . or , this influence is more singular and special , and is the same to a gracious ( although a withered ) soul , as the wind and breath to the dry bones , putting them in good ease , ezek. . , . and as the dew or rain to the grass , or newly mowen field and parched ground . psal . . . such influence is meant , cant. . . by the blowing of the south wind , making the spices to flow out . when the spirit moveth thus , there is an edge put upon the gra●es of god in the soul , and they are mad to act more vi●orously . this is the inlarging of the heart , by which a 〈◊〉 doth run in the wayes of god , psal . . . this influence is more discernable than the former , and not so ordinarily communicated . also here , sometimes the wind bloweth more upon one grace , and sometimes more discernably upon another , and often upon many of the graces together ; and according to the lesser , or greater measure of this influence , the soul acteth more or less vigorously towards god : and since faith is a created grace in the soul , this influence of the spirit is upon it , sometimes less , sometimes more , and accordingly is the assurance of faith , small or great . seventhly , there is the hearing of prayer often spoken of in scripture , and many vex themselves about it , alleadging that they know nothing of it experimentally . i grant there is a favourable hearing of prayer : but we must remember it is two fold . either , . it is such as a man is simply to believe by way of argument on scriptural grounds . as if i be fled unto christ , and do approach unto god in him , pray according to his will , not regarding iniquity in my heart , exercising faith about the thing i pray for , absolutely or conditionally , according to the nature of the thing and promises about it . i am obliged to believe that god heareth my prayer , and will give what is good , according to the scriptures , joh. . , . whatsoever ye ask in my name , i will do it , john . . this is our confidence , that whatsoever we ask according to his will , he heareth us , mark . . believe that you receive , and you shall have what you desire , psal . . . if i regard iniquity , he will not hear . then if i regard not iniquity , i may believe that he doth hear me . or , . a man doth sensibly perceive that god heareth his prayer , it is made out to his heart without any syllogistical deduction . such a hearing of prayer got hannah , sam. . . her countenance was no more sad . surely the lord did breath upon her faith , and made her believe that she was heard , and she could not make it out by any argument , for she had not grounds whereupon to build the premises of the argument according to scripture in that particular . god did stamp it in some way upon her heart sensibly , and so made her believe it . this is but rarely granted , especially in cases clearly deducible in scripture . and therefore people are much to be satisfied in exercising their faith about the other , and let god give of this latter what he pleaseth . a mans gracious state should not be brought upon debate , upon the account of such hearing of prayer . eighthly , there is assureance of gods favour by the witnessing of our own spirits ; which assurance , is deduced by way of argument syllogistically , thus , whosoever believeth on christ shall never perish ; but i do believe on christ : therefore i shall never perish . whoso hath respect unto all gods commandments , shall never be ashamed ; but i have respect unto all his commands : therefore , i shall never be ashamed . i say , by reasoning thus , and comparing spiritual things with spiritual things , a man may attain unto a good certainty of his gracious state. it is supposed , john . , . that by loving the brethren in deed and in truth , we may assure our hearts before god , and that a man may rejoyce upon the testimony of a good conscience , cor. . . a man may have confidence , if his heart do not condemn him , john . . we may then attain unto some assurance ( although not full assurance ) by the witness of our own spirit . i do not deny , that in this witnessing of our spirits towards assurance , there is some concurrence of the spirit of god. but , i conceive there needeth but a very ordinary influence , without which we can do nothing . now , this assurance , such as it is , may be reached by intelligent believers , who keep a good conscience in their walk . so i hope , there needs be no debate about it , as to a mans gracious state ; for if a man will clear himself of heart condemnings , he will speedily reach this assurance . ninthly , there is a witnessing of gods spirit mentioned , rom. . . a bearing witness with our spirits that we are the children of god. this operation of the spirit is best understood , if we produce any syllogism by which our spirit doth witness our sonship : as for example , whosoever loveth the brethren , is past from death to life , and consequently is in christ , but i love the brethern ; therefore i am passed from death to life , here there is a threefold operation of the spirit , or three operations rather . the first is a beam of divine light upon the first proposition , perswading the divine authority of it as the word of god ; the spirit of the lord must witness the divinity of the scripture , and that is the infallible word of god , far beyond all other arguments can be used for it . the second operation is , a glorious beam of light from the spirit , shining upon the second proposi●●n , and so upon his own graces in the soul , discovering them to be true graces ; and such as the scripture calleth so . thus are we said to know by his spirit , the things freely given to us of god , cor. . . the third operation is , in order to the third proposition of the argument , or the conclusion ; and this i conceive , to be nothing else , but an influence upon faith , strengthning it to draw a conclusion of full assurance upon the foresaid premises . now ( with submission unto others , who have greater light in the scripture , and more experience of these precious communications ) i do conceive the witness of the spirit , or witness of it , which is mentioned , rom. . . is not that first operation upon the first proposition ; for that operation is that testimony of the spirit , by which he beareth witness to the divinity of the whole scripture , and asserteth the divine authority of it unto the souls of gracious men ; and such an operation may be upon a truth of scripture , which doth not relate to a mans sonship or interest in christ at all . the spirit may so shine upon any truth , relating to duty , or any other fundamental truth perswading the divinity of it , upon and unto the soul , and speaking nothing relating to a mans interest in christ . neither is the third operation of the spirit , by which he makes faith boldly draw the conclusion this witnessing of the spirit ; for that operation is nothing else but influence upon faith , bringing it out to full assurance : but that whereupon this full assurance is drawn or put out , is somewhat deponed and witnessed already . therefore i conceive the second operation of the spirit upon the second proposition , and so upon the graces in the man , is that witness of gods spirit , that ●ea● of divine light , shining upon those graces , whereby they are made very conspicuous to the understanding : that is the witness , the shining so on them in his witnessing : for only here in this proposition and in this operation , doth the spirit of god prove a co-witness with our spirit : for , the main thing wherein the witness of our spirit lyeth , is the second proposition , and so the spirit of god , witnessing with our spirits , is also in that same proposition . so these two witnesses , having deponed and witnessed one and the same thing , viz. the truth and reality of such and such graces in the man , which our own spirit or conscience doth depone , according to its knowledge , and the spirit of the lord doth certainly affirm and witness to be so . there is a sentence drawn forth , and a conclusion of the mans sonship , by the mans faith , breathed upon by the spirit for that effect , and this conclusion beareth the full assurance of a mans sonship . it may be presumed , that some true saints do not partake of this all their dayes , as heb. . . tenthly , ( i speak with the experience of many 〈◊〉 and , i hope , according to scripture , ) if , i say , there is a communication of the spirit of god which is let out to some of his people sometimes ; it is somewhat beside , if not beyond that witnessing of a sonship , spoken of before . it is a glorious divine manifestation of god unto the soul , shedding abroad gods love in the heart ; it is a thing better felt than spoken of ; it is no audible voice , but it is a glance of glory , filling the soul with god , as he is life , light , love , and liberty , countervailing that audible voice , o man greatly beloved , dan. . , . putting a man in a transport , with this on his heart , it is good to be here , as mat. . . it is that which went out from christ to mary , when he but mentioned her name , john . . he had spoken some words to her before , and she understood not that it was he . but when he uttered this one word , mary , there was some admirable divine conveyance and manifestation made out unto her heart , by which she was so satisfyingly filled , that there was no place for arguing and disputing , whether or not , that was christ , and if she had any interest in him . that manifestation made faith to it self , and did purchase credit and trust to it self , and was equivalent with , t●us saith the lord. this is such a glance of glory , that it may in the highest sence , be called the earnest , or first fruits of the inheritance : for it is a felt armful of the holy god , almost wholly conforming the man unto his likeness , so swallowing him up that he forgetteth all things , except the present manifestation : o how glorious is this manifestation of the spirit ▪ faith here riseth to so full an assurance , that it resolveth wholly into sensible embracements of god. this is the thing which doth best deserve the title of sensible presence . and , it is like , is not given unto all believers ; some whereof are all their dayes under bondage , and in fear , heb. . . but here love , almost perfect , casteth out fear . this is so absolutely let out upon the masters pleasure , and so transient and passing , or quickly gone when it is , that no man may bring his gracious state upon debate for want of it . eleventhly , there is a thing we call peace , about which many do vex themselves . this peace is either about a mans state , that he is reconciled unto god by jesus christ , or it is about his present case and condition , that he is walking so , as approved of god , at least , so far , as there is no quarrel or controversie between god and him threatning a stroke : both of these , are either such in the court of scripture , and consequently in gods account , or in the court of a mans own conscience . peace , about a mans state , as being in christ , is sure in the court of scripture , and of heaven , when a man doth by faith close with christ and the new covenant , rom. . . being justified by faith , we have peace with god. it being sure and solid in the court of scripture , it should hold sure in the court of mans conscience , it being rightly informed ; for in that case , it still speaks according to scripture ; but , because often the conscience is misinformed , or in the dark , therefore there is often peace about a mans state according to scripture , whilst his conscience doth threaten the contrary , and doth still condemn , and refuseth to assoil the man , as being reconciled unto god through christ . in this case the conscience must be informed , and the mans gracious state made out by the marks of grace , as we shewed before ; and here the witness of my own spirit , will do much to allay the cry of the conscience ; and if the spirit of the lord joyn his witness and testimony , the conscience is perfectly satisfied , and proclaimeth peace to the man. the other peace , about a mans present case or condition , viz. that it is approved of god in a gospel sense , it may be wanting , and justly wanting , although the other peace about a mans state be sure . this peace about a mans case and condition , it is either such in the court of scripture , and this is when a a man is not regarding iniquity , and expecting the commands of god without exception ; then the scripture saith , he stands in an even place , and he 〈◊〉 fear no stated quarrel between god and him , in order to a temporary stroke ; and when it is thus , his conscience should also assoil him that same way ; and would do so , if it were rightly informed ; but because the conscience is often in the dark , therefore a man may be alarm'd with evil in the court of conscience , as if he were justly to expect a stroke from god because of his sin , and some quarrel god hath at him , although he intends salvation for him ; this is enough to keep a man in disquiet , and to inhibit him , the rejoycing allowed unto him , whilst he is walking in his integrity : therefore a man must here also inform his conscience , and receive no accusations , nor condemnings from it , unless it make them clear by scripture . at that bar let every man stand , both about his state , and his condition or case ; and let him appeal from all other courts to that , and not receive any indictment but conform to the truth , of god , by which the conscience is to proceed in all things : and if this were well lookt unto , there would not be so many groundless suspicions , amongst the lords people , either about their state , or condition , upon every thought which entereth their mind . twelfthly , there is the joy of the holy ghost , and this is when the spirit doth breath upon our rejoycing in god ( which is a grace very little in exercise with many ) and maketh it set out sensibly and vigorously ; and he exciteth and stirreth the passion of joy and delight in the soul , so as there is an unspeakable and glorious joy in the soul , in the apprehension of gods friendship and nearness unto him , pet. . . this joy followeth upon peace , and peace followeth righteousness , rom. . . this joy readily will not fail to be according to the measure of the assurance of faith , as pet. . . in whom believing , ye rejoyee , &c. so that the removal of mistakes about other things , will allay doubts about this . now , because some of these excellent communications of the spirit , after they are gone , are brought in question , as delusions of satan . for vindication of them we say , that the special operations of gods spirit in any high degree , usually are communicated to people after such brokenness of spirit , psal . . . after so singular pains in religious duty , dan. . , . or in time of such suffering for righteousness , . pet. . . or if they break in as the rain that waiteth not for man , then they do so humble and abase the person , isa . . . and there are found so many evidences of grace in the man , rom. . . or these things do so provoke unto holiness , and to have every thing answerable ; and conform unto these manifestations of god , . tim. . . the person under them doth so loath all things beside gods friendship and fellowship , mat. . . and these things do carry on them and with them so much authority , and divine superscription , whilst they are in the soul , that afterwards they may appear sufficiently to be special communications of god , and singular gracious operations of his spirit , and no delusions of satan transforming himself unto an angel of light , cor. . . nor such common flashes of the spirit , as may admit afterwards irrecoverable apostacy from god , heb , . , , . now then , to conclude this part of the work that relateth unto tryal , i say , to all these who complain of the want of the precious out-lettings of the spirit . . bless god if you want nothing essential for making out of a saving interest in christ . god hath given unto you christ jesus , the greatest gift he had , and since your heart is shapen out for him , he will with him give you all things that are good for you in their seasons . . i do believe , upon a right search and tryal , after you have understood the communications of the spirit , you are not so great a stranger to many things , as you did suspect your self to be . but . remember the promises of life , and of peace with god , are now here in scripture made unto these special things whereof you alledge the want : the promises are made unto faith , followed with holiness : and it may be presumed , that many heirs of glory not in this life partake of some of these things , but are in bondage all their dayes through fear of death , heb. . . so that there should be no mistake about these things we may seek after them , but god is free to give or withhold them . . many do seek after such manifestations before they give credit by faith unto gods word ; he hath born record that there is life enough for men in christ jesus , and if men would by believing set to their seal , that god is true , they should partake of more of these excellent things . . i may say , many have not honourable apprehensions and thoughts of the spirit of god whose proper work it is , to put out the foresaid noble operations : they do not adore him as god , but vex , grieve , quench , and resist him , and many people complaining of the want of these things , are not at the pains to seek the spirit in his out-goings , and few do set themselves apart for such precious receits : therefore be at more pains in religion , give more credit to his word , and esteem more highly of the spirit of god , and so you may find more of these excellent things . how to attain unto a saving interest in christ . having in the former part of this treatise put every mans state to tryal ; it now remains , th●● in this following part , we give advice to those who neither can , nor dare lay claim to the marks formerly mentioned . quest . what shall they do who want the marks of a true and saving interest in christ , already spoken of , and neither can nor dare pretend unto them ? answ . if men miss in themselves the marks of a saving interest in christ , spoken of before : then it is their duty , and of all that hear this gospel , personally and heartily to close with gods contrivance of saving sinners by christ jesus , and this shall secure thy state . for the better understanding of this , we shall pr●mise some things for information of those who are more ignorant and then speak more directly to the thing . as for the things to be premised , . the lord did at the beginning , out of his bounty , make a covenant with man in adam , gen. . . and did enable man to abide in that covenant , eccle. . . but man by eating of that forbidden fruit , gen. . did break the covenant , hos . . . and made it void for ever , rom. . . involved himself into all misery thereby , rom. . . . the lord did most freely , from everlasting purpose and intend to save men another way , viz. by christ jesus , and the covenant of grace , in which he intended reconcilement with the elect through christ jesus ( god and man , born of a woman in due time , to make this agreement effectual . ) and this device of satisfying his own justice , and saving of the elect by christ , he did at first intimate to our parents in paradice , gen. . . where he saith , that the seed of the woman shall bruise the serpents head : and the lord hath in all generations made this known to his church . . the lord hath in all ages covenanted to be the reconciled god of all these ; who by their subjection to his ordinances , did profess their satisfaction with this device , and oblige themselves to acquiesce in the same , and to seek salvation by christ jesus , as god doth offer him in the gospel : so all the people of israel are called the lords people , and are said to avouch him to be their god , and he doth avouch them to be his people , exod. . . , deut. . , . yea , the lord doth also engage himself to be the god of the seed and children of these who do so subject to his ordinances . the covenant is said to be made between god and all the people , young and old , present and not present that day , deut. . , — . and all are appointed to come under some seal of that covenant , as was en●oyned to abrabam , gen. . . not only was it so in ●he old testament , but it is so in the new testament also . the lord makes offer of himself , to be our god 〈◊〉 christ jesus , and the people , professing their satisfaction in that offer , and in testimony thereof , subjecting themselves unto the ordinances , they are reckoned a covenanted people , and are joyned unto his church in thousands , receiving a seal of the covenant , without a●y further particular previous tryal , acts. . . . . many do deal treacherously with god in this covenant , psal . . , . and although they do profes● their estimation of christ the saviour , and heart-satisfaction with that device of saving sinners by him , an● having the image of god restored by him , in them ; ye● their heart is not right with god , and they do conte●● themselves with an empty title , of being in a sealed covenant with god , john. . . abraham is our father ( say they ) for although the lord obligeth ever● man who professeth his satisfaction with christ jesus the devised ransom , to be cordial and sincere herein , an● only to these who are so , doth he make out the spiritua● promises of the covenant , ( they only being priviledge● to be the sons of god , who do really receive christ john . . yet the lord doth permit many to profes● their closing with him in christ , both in the old and new testament , whilest their heart is not engaged ; and he doth admit them to be members of his church , granting unto them the use of ordinances , and many other external mercies and priviledges denyed unto the heathen , who are not in covenant with him . . although the great part of people do foolishly fancy , that they have closed with god in christ jesus sincerély and heartily , or at least , they do without any ground or warrant , promise a new heart to themselves before they depart this life ; yet there be but very few , who d● really and cordially close with god in christ jesus , as he is offered in the gospel ; and so there be but very fe● saved , as is clear , mat. . . strait is the gate , an● narrow is the way which leadeth unto life , and few ther● be who find it . mat. . . many are called , but fe● are chosen . if people would believe this , it might he●● to alarm them . . although none at all do cordially close with go● in christ jesus , and acquiesce in that ransom found 〈◊〉 by god , except only such as are elected , rom. . . and whose hearts the lord doth soveraignly determine to that blessed choice , john . . yet the lord hath left it as a duty upon people who hear this gospel , to close with his offer of salvation through christ jesus , as if it were in their power to do it . and the lord , through these commands and exhortations ( wherein he obligeth men to the thing ) doth convey life and strength to the elect , and doth therein convey the new heart unto them , which pointeth kindly toward this new contrivance of saving sinners , and towards christ in his covenant relations ; or , it is the lords mind in these commands and invitations , to put people on some duty , with which he useth to concur , for accomplishing ▪ that business between him and them ; so then , it is a coming on our part , and yet a drawing on his part , john . . it is a drawing on his part , and running on our part . cant. . . it is an approaching on our part , and yet a chusing and causing to approach on his part , psal . . . it is a believing , or receiving on our part , john . . and yet it is given us to believe , phil. . . having premised these things , i say , if men miss in themselves the marks of a saving interest in christ , spoken of in the former part of the treatise ; then for securing their state , they are obliged with all diligence personally and heartily to accept of and close with gods design or contrivance of saving sinners by christ jesus , held out in the gospel . in handling of this , we shall . shew what it is to accept of , and close with that noble invention . . we shall shew , that it is the necessary duty of those who would be in favour with god and secure their souls . . what is previously required of those who perform this duty . . what are the qualifications and properties of this duty , if rightly managed . . what be the native consequents of it , if it be performed aright . as for the first , what is it to close with gods device of saving sinners by christ jesus , held out in the gospel ▪ here we must remember ( as we shewed before ) that a● first god willed man to abide in his favour , by holding fast his first integrity in which he was created ; but ma● by his transgression lost gods favour , made void tha● covenant of works , and put himself in an utter incapacity to regain the lords friendship , which he had los● by his sin , and to rescue himself from the curse and wrath now due to him for the same , or any way to procure his own salvation : but the lord freely hath manifested another way of repairing mans lost estate , viz. by sending his son christ jesus in the flesh to satisfie his justice for the sins of the elect , and to restore in them his image now defaced , and to bring them unto glory ; and he hath made open proclamation in the church , that whosoever will lay aside all thoughts of saving themselves by the covenant of works , or inherent righteousness , and will agree heartily to be saved by christ jesus ; they shall be restored to a better condition , than formerly man was in , and shall be saved . so then , to close with gods device of saving sinners by christ jesus , is , to quit and forego all thoughts of help or salvation by our own righteousness , and to agree unto this way which god hath found out ; it is to value and highly esteem of christ jesus , as the treasure sufficient to enrich poor man , and with the heart to believe this record , that there is life enough in him for men . it is to plead this invention , and to acquiesce in it , as the only way to true happiness : it is to point towards this mediator , as god holdeth him out in the gospel , with desire to lay the stress of our whole estate on him . this is that which is called faith or believing , the receiving of christ , or believing on his name , john . . this is that believing on the name of the lord jesus , commanded unto the jaylor for his safety , acts . . this agreeth to all the descriptions of justifying faith in the scripture , this doth answer the type of looking to the brazen serpent lifted up in the wilderness , john . , . and this is supposed in all these ordinary actings of faith ; to which , promises are annexed in the scripture , and will be found in all who have got the new heart from god , and it will be found in none else . as to the second thing , viz. that this is the necessary duty of all such who would be in favour with god , and secure their souls . it appeareth thus . . this closing with gods contrivance , or believing in christ , is commanded every where in scripture by the lord , as the condition of the new covenant , giving title and right unto all the spiritual blessings of the same ; for it is , upon the matter , the receiving of christ : this is commanded , whilst god bids men come and buy ; that is impropiate all , by closing with that contrivement isa . . . the weary are commanded to come uuto him thus for their rest , mat. . . this is his commandment , that we believe on the name of his son , . john . . this is enough to prove it a duty incumbent . but further , it is such a duty , as only giveth title and right to a sonship ; for , only they who receive him , are priviledged to be sons , john . . to as many as received him , to them he gave power to be the sons of god , even to such as believed on his name . . it appeareth to be the necessary duty of all , thus : no less than this doth give a meeting unto god , offering himself to be our god in christ , and no less than this doth answer our profession , as we are in covenant with him , as members of his visible church . the lord offereth to be our god in christ ; if we do not close with the offer , in laying aside all thoughts of other ways , by which we may attain to happiness , we give no meeting to him ; he saith , this is my beloved son , in whom i am well pleased , hear ye him , mat. . . if we close not with the offer , we give no answer unto god. moreover , we are all baptized in the name of the lord jesus christ , for the remission of sins , acts . . now unless we close with christ , as is said , we falsifie that profession ; therefore since this is the thing which doth answer gods offer in the gospel , and make good our profession , as members of his church , it is a necessary duty lying upon us . . whatsoever a man hath else , if he do not thus close with gods invention about christ jesus , and do not receive him , it doth not avail , either as to the accepting of his person , or of his performances , or as to the saving of his soul . men are accepted only in christ the beloved , eph. . . abel and his offering are accepted by faith , heb. . . without faith it is impossible to please god , heb. . . and , he that believeth not , is condemned already , and shall not see life , but the wrath of god abideth on him , john . . . for want of this , no external title doth avail ; the children of the kingdom are cast out , if this be wanting , mat. . , , . the people of israel are like other heathens , in regard of a graceless state , lying open to the wrath of god , jer. . , . if men do not believe , that he who was slain at jerusalem , who was called christ jesus , and witnessed unto by the prophets , and declared to be the son of god by many mighty works : i say , if men do not believe that he is the way , and close not with him as the only way , they shall dye in their sins , john . . we say then , it is a most necessary duty thus to close with christ jesus , as the blessed relief appointed for sinners ; every one who is come to years of understanding , and heareth this gospel , is obliged to take to heart his own lost condition , and gods gracious offer of peace and salvation , throngh christ jesus , and speedily to fly from the wrath to come , by accepting and closing with this offer , heartily acquiescing therein , as a satisfying way for saving of poor sinners : and that all may be the more encouraged to set about this duty , when they hear him praying them to be reconciled unto them , let them remember that peace and salvation is offered to the people in universal terms , to all without exception : if any man will , he shall be welcome , rev. . . if any thirst , ( although after that which will never profit ) yet they shall be welcome here , on the condition aforesaid , isa . . , . all are commanded to believe , john . . the promises are to all who are externally called by the gospel ; god excludes none , if they do not exclude themselves , acts . . so that if any have a mind for the thing , they may come forward , he will in no wise cast them out , john . . being able to save to the utmost , them who come to god through him , heb. . . and these who have long delayed to take this matter to heart , had now the more need to look to it , lest what belongs to their peace , be hid from their eyes : but all these words will not take effect with people , until god pour out his spirit from on high , isa . . . to cause men to approach unto god in christ , yet we must still press mens duty upon them , and beseech and charge them , by the appearing of the lord iesus christ , and their reckoning to him in that day , that they give the lord no rest , until he send out that spirit ( which he will give to them who ask it , luke . . ) and cause them to know what belongs unto their peace , and bring them up to their duty . we come now to speak of the third thing , ( viz. ) what is previously required of these who are to perform this duty : men must not rashly , inconsiderately and ignorantly rush in upon this matter , saying , they will plead that device of saving sinners by christ , and will acquiesce and rest on him for safety : often men do deceive themselves here , and do imagine that they have done the thing ; we shall therefore hold out some things pre-required in a person , who is to close with christ jesus , which although we offer not as positive qualifications ; fitting a man for christ that way , isa . . . yet they are such things , as without them a man cannot knowingly and cordially perform the duty of believing on christ jesus . beside the common principles which are to be snpposed in these who live under gospel-ordinances , as , the knowledge that men have immortal souls ; soul and body will be united again at the last day , there is a heaven and hell , one of which will be the everlasting lot of all men ; the old and new testament is the true word of god , and the rule of faith and manners ; every man is by nature void of the grace of god , and is an enemy unto god , and an heir of condemnation : reconciliation is only by the mediator christ jesus ; faith unites unto him , and is the condition of the new covenant ; holiness is the fruit of true faith , and is to be studied , as that without which no man shall see god : i say , beside these things , the knowledge of which is necessary , it is required of him who would believe on christ jesus . . that he take to heart his natural condition . and here he must know some things , and also be very serious about them : i say , he must know some things ; as ( . ) that as he was born a rebel and out-law unto god , so he hath by many actual transgressions disoblig'd god , and ratified the forfeiture of his favour ; yea , a man should know many particular instances of his rebellion on all hands , as that he is a liar , sabbath-breaker ▪ blasphemer , or the like , as paul speaketh very particularly of himself afterward , . tim. . . ( . ) the ma● must know , that the wrath of god denounced in scripture , is standing in force against these very sins whereof he is guilty , and so consequently , he is the party undoubtedly against whom god ( who cannot lie ) hath denounced war. a man must know , that when the scripture saith , cursed is he that offereth a corrupt thing unto god , mal. . . it speaketh against him for his superficial service performed unto god with the outward man , when his heart was far off . when the word saith , god will not hold him guiltless that taketh his name in vain , exod. . . the man must know it speaketh against himself , who hath often carelesly profained that dreadful name before which all knees should bow , phil. . . and which his enemies do take in vain , psal . . when the word saith , cursed is he that doth the work of the l●rd negligently , jer. . . the man must know that it speaketh against himself , who hath irreverently , with much wandering of heart , and drowsiness , heard the word preached ; and without sense , faith , or understanding , hath often prayed before him : when the word saith , wo be unto him who giveth his neighbour drink , and putteth his bottle to him , to make him drink also , that he may look on his nakedness , hab. . . . the man must know that it is spoken against himself , who hath gloried in making his neighbour drunk , and that dreadful wrath is determined by the lord against him , according to that scripture : when the word saith , god will judge unclean persons , heb. . . and will shut them out of the 〈◊〉 jerusalem , rev , . . the man must know that the scripture speaketh these words against him , he being an unclean person , so that he is the person against whom the curses of the law do directly strike . ( . ) a man must know that he hath nothing of his own to procure his peace , and to set him free of the hazzard under which he lieth , because all his righteousness in an unclean ●●ing , isa . . . his prayers , his other service done to god , his alms-indeed ; &c. are not guiltless before god , since they come not from a right principle in h●● heart , and were not performed in a right way , nor upon a right account , nor for a right end , his sacrifice ▪ have been an abomination unto god , prov. . . ( . ) he must know , that as he is void of all the saving graces of the spirit , as the true love of god , the true fear of his name , godly sorrow for sin , &c. so particularly , that he wants faith in christ , who taketh burden for all them wbo believe on him : until a man know this , he will still leave all his debt and burden without care or regard , at the door of christ , the common cautioner . now not only must a man know these things , as i sail before , but must also very seriously take them to heart , that is to say , he must be affected with these things , and be in sad earnest about them , as he useth to be in other cases , wherein he useth to be most serious ; yea , he should be more in earnest here , than in other cases , because 〈◊〉 is of greater concernment unto him . this seriousness produceth , ( . ) a taking of salvation to heart , more than any thing else . shall men be obliged to seek first t●● kingdom ? mat. . . is there but one thing necessary ▪ luk. . . shall paul count all things loss and dung for this matter ? phil. . . is a man a loser , gaining all the world , if he lose his soul ? mark . . shall this be the only ground of joy , that mens names are written in the book of life ? luk. . . and shall not men ( who would be reckoned serious ) take their soul and salvation more to heart than any thing else ? surely it cannot fail . let none deceive themselves . if the hazzard 〈◊〉 their soul , and the salvation thereof , and how to be i● favour with god , hath not gone nearer to their heart tha● any thing in the world beside , it cannot be presumed upon just grounds , that they ever knew sin , or the eve● lastingness of god , or his wrath aright ( . ) this seriousness breaketh the mans heart , and fainteth the stoutness of it , and leadeth it out to sorrow as one doth for her first born : zech. . . i grant their sorrow will better suit that scripture afterwards , when they apprehend christ pierced by their sins . ( . ) it leadeth the man to self-loathing . a man taking up himself so , cannot but loath himself for his abomination , whereby he hath destroyed himself . there is somewhat of that spirit of revenge , which is mentioned as a fruit of true repentance , cor. . . ( . ) this seriousness doth make the man peremptory to find relief ; since it is not in himself , he dare not put off and delay his business , as before : and this is indeed required that he finds himself , so pursued and put to it , that he flees for refuge somewhere . i grant some have a higher , and some a lesser degree of this seriousness , as we shew in the former part of this treatise . but if we speak of the lords ordinary way of working with those who are come to age , we say , they must very seriously take their souls estate to heart , despairing of help in themselves , since the whole need no physitian , but those who are sick , mat. . . as for the measure , we plead on that which probably doth suppose , that a man will be induced thereby to transact cordially with christ , on any terms he doth offer himself to be closed with . the second thing pre-required of him who would believe on christ jesus , is ▪ he must know and take to heart the way of escape from gods wrath ; the spirit must convince him of that righteousness . here a man must understand somewhat distinctly , that god hath devised a way to save poor lost man by jesus christ , whose perfect righteousness hath satisfied offended justice , and procured pardon and everlasting favour to all those whom he perswadeth by his gospel , to accept of gods offer . acts . , . john. . . so that no person is excluded of whatsoever rank or condition , whatsoever hath been his former way ( unless he be guilty of the sin against the holy ghost , which is , a malicious hatred and rejection of the remedy appointed for sinners , as we shall hear ) for , all manner of sin is given unto those who accept of the offer in gods way , matth. . . he is able to save to the uttermost those that come unto god through him , heb. . . the third thing pre-required is , a man must know that as god hath not excluded him , from the relief appointed ; so he is willing to be reconciled unto men through christ , and hath obliged men to close with him through christ iesus , and so to impropriate that salvation to themselves . he not only invites all to come , isa . . , . and welcometh all that come , as we find in the gospel , and commendeth those who come , matth. . . and . . and chideth for not coming and closing with him , joh. . . but also he commandeth all to believe on christ , john . . so as a man is not to question the lords willingness to receive men , who go to christ honestly , for god hath abundantly cleared that in scripture ; unless that a man know so much , he will scarcely dare to lay his heart open for that noble device of saving sinners , or adventure his own weight and stress upon christ jesus . the fourth thing pre-required , is , the man who would close with christ jesus , must resolve to break all covenants with hell and death , isa . . . whatsoever known evil men are engaged into , they must resolve to forego it ; for there is no concord between christ and belial , cor. . , , , , . the lord requireth that they who would expect him to be for them , should not be for another , hos . . . this is far from evangelick repentance , which ( i grant ) doth not precede a mans closing with christ by faith ; there is little here beyond a mis-regard of these things unto which a man was formerly devoted , and a slighting what he was mad upon , because he seeth himself destroyed thereby , and relief now offered , whereupon his heart beginneth to be more intent than formerly it was . after this , when christ is lookt upon alone , his worth and beauty doth appear , so as among all the gods there is none like unto him , and he looketh out as a sufficient covering of the eyes to all who get him . upon which the heart loveth gods device in the new covenant , and loveth to lay its weight upon christ , rather than any other way , bending towards him , and so the man becometh a believer . now i will not say that all these things whereof we have spoken , are formally , orderly and distinctly found in every person before he close with god in christ ; for the way of the heart with christ , may be added to the four wonderful things , prov. . . it is hard to trace the heart in its translation from darkness to light ; yet we hold out the most ordinary and likely way , to him who doth ask the way , debarring thereby ignorant and senseless persons from medling , and discharging them to pretend to any interest in him whilst they remain such . the fourth thing we propose to speak to , is , the properties of this duty , when rightly gone about . i shall only hint a few . . believing in christ mùst be personal ; a man himself , and in his own proper person must close with christ jesus . the just shall live by his faith ? heb. . . this faith , that it will not suffice ; for a mans safety and relief , that he is in covenant with god , as a born member of the visible church by vertue of the parents subjection to christs ordinances , neither will it suffice that the person had the initiating seal of baptism added , and that he then vertually engag'd to seek salvation by christs blood , as all infants do . neither doth it suffice that men are come of believing parents ; their faith will not instate their children into a right to the spiritual blessings of the covenant . neither will it suffice that parents did in some respect engage for their children , and give them away unto god ; all these things do not avail . the children of the kingdom and of godly predecessors are cast out ; unless a man in his own person , put out faith in christ jesus , and with his own heart please and acquiesce in that device of saving sinners , he cannot be saved . i grant this faith is given unto him by christ : but certain it is , that it must be personal . . this duty must be cordial and hearty : with the heart man believeth unto righteousness , rom. . . a man must be sincere , and without guile in closing with christ , judging him the only covering of the eyes , not hankering after another way . the matter must not swim only in the head or understanding , but it must be in the heart ; the man not only must be perswaded that christ is the way , but affectionately perswaded of it , loving and liking the thing , having complacency in it ; so that it is all a mans desire , as david speaketh of the covenant , sam. . . if a man be cordial and affectionate , in any thing , surely he must be so here , in this one thing necessary : it must not be simply a fancy in the head , but it must be a heart● business , a soul-business ; yea , not a business in the outer court of affections , but in the flower of affections , and in the innermost cabinet of the soul , where christ is forme● . shall a man be cordial in any thing , and not in this , which doth comprize all his chief interests , and his everlasting state within it ? shall the lord be said to rejoyce over a man , as a bridegroom rejoyceth over his bride , isa . . and to rest in his love with joy , zeph. . . and shall not the heart of man go out and meet him here ? the heart or nothing ▪ love , or nothing : marriage love , which goeth from heart , to heart ; love of espousals , or nothing ▪ prov. . . cor. . . i will not say that there is in all as soon as they believe , a prevailing sensible love , which maketh sick ; but there must be in believing , a rational and kindly love , so well grounded , and deeply engaging , that many waters cannot quench it ; it is strong as death , and jealousie in it , burneth as ●ire , cant. . , . the third property , or qualification of believing as it goeth out after christ , it must be rational . hereby i mean , that the man should move towards god in christ , in knowledge and understanding , taking up gods device of saving sinners by christ , as the scripture doth hold it out , no fancying a christ to himself , otherwayes than the gospel speaketh of him , nor another way of relief by him , than the word of god holdeth out . therefore we find knowledge joyned to the covenant between god and man as a requisite , jer. . . & . . i mean here also , that a man be in calmness of spirit , and as it were , in his cold blood in closing with christ jesus , not in a simple fit of affection which soon vanisheth : mat. . . nor in a distemper through some outward distress , as the people were , psal . . . and proved not stedfast in the covenant ; not under a tentation of some outward temporary interest , as simon magus was when be believed , acts . a man must act here rationally , as being master of himself , in some measure able to judge of the good or evil of the thing as it stands before him . the fourth is , faith as it goeth out rationally , so it goeth out resolutely . the poor distrest people in the gospel did most resolutely cast themselves upon christ . this resoluteness of spirit , is in order to all difficulties that lye in the way : violence is offered to these . the man whose heart is a shaping out for christ jesus , cannot say , there is a lion in the street , prov. . . if he cannot have access by the door he will break through the roof of the house , with that man , luk . . he often doth not regard that which the world calleth discretion or prudence , like zacheus climbing upon a tre● to see christ , when faith was breeding in his bosome ▪ luke . . this resoluteness of spirit looketh toward● what inconveniences may follow , and waveth all these ▪ at least resolving over all these , like a wise builder who reckoneth the expence before-hand , luke . . this resoluteness is also in order to all a mans idols , and such weights as would easily beset him , if he did not bend after christ over them all , like that blind man who did cast his garments from him when christ called him , mark. . . this resoluteness in the soul , proceedeth from desperate self-necessity within the man , act● . . and from the soveraign command of god obliging the man to move towards christ , john . ▪ and from the good report gone abroad of god , that he putteth none away that come unto him through christ , john . . but doth commend such as do adventure ▪ over the greatest difficulties , mat. . ● ▪ but above all , this resoluteness doth proceed from the arm of jehovah , secretly and strongly drawing the sinner towards christ , joh. . . i will not say that every one , closing with christ in the offers of the gospel , hath all the foresaid thoughts formally in his mind ; yet , upon search , it will be found , if he be put to it , or put in mind of these things , they are then aloft in the soul . by what is said , it doth manifestly appear that many in the visible church had need to do somewhat further for securing of their souls , when they come to years of discretion , than is found to have been done by them before , in the covenant between god and the church , sealed to them in baptism . by what is said also , there is a competent guard upon the free grace of god in the gospel , held out through christ jesus ; so as ignorant , sensless , profane men , cannot with any shadow of reason pretend to an interest in it . it is true , believing in christ , and closing with him as a perfect saviour , seemeth easie ; and every godless man saith , that he believeth on him : but they deceive themselves , since their soul hath never cordially , rationally , and resolutely gone out after christ jesus , as we have said . it may be some wicked men have been enlightned , heb. . . and have found some motion in their fear , act. . . or in their joy ; mat. . . ma● ▪ . . but not having engaged their heart in approaching to god , jer. . . have either sitten down in that common work , as their sanctuary , until the tryal came , mat. . , . or they return back with the dog to their vomit , from which they had in some measure escaped by the knowledge of the lord and saviour , pet. . , , . or they utterly fall away to the hatred and malicious despising and persecuting of christ and his interests ; from whence hardly can they be recovered , heb. . , , . and . , . which thing should provoke men to be serious , in this great business . we come now to speak to the fifth thing proposed , and that is , what be the native consequents of true believing , i shall reduce what i will speak of them to these two , viz. vnion with god , and communion with him . first then , i say , when a sinner closeth with christ jesus , as is said , there is presently an admirable union , 〈◊〉 strange oneness , between god and the man. as the husband and wife , head and body , root and branches , are not to be reckoned two , but one ; so christ , or god in christ , and the sinner closing with him by faith , are one , eph. . , . he that is so joyned unto the lord is one spirit , . cor. . . as the father is in the son , and christ in the father ; so believers are one in the father and the son. they are one , as the father and the son are one : the father in christ , and christ in believers , that they may be made perfect in one . o what a strange inter-weaving , and indissoluble knot is there ! joh. . , , , . because of this union between god and the believer , . they can never hate one another , henceforth the lord will never hate the believer : as no● man hateth his own flesh at any time , but cherisheth it and nourisheth it , so doth christ his people , eph. . . he may be angry , so as to correct and chastise the man that is a believer , but all he doth to him , is for his good and advantage ; all the lords paths must be mercy and trust to him , psal . . . all things must work together for good to him , rom. . . on the other side , the believer can never hate god maliciously ; for , he that is born of god sinneth not , joh. . . for the lord hath resolved and ordained things so , that his hand shall undoubtedly so be upon all believers for good , that they shall never get leave to hate him , and be so pluckt out of his hands . . because of this union , there is as a strange sympathy and fellow-feeling between god and the believer : the lord is afflicted with the mans afflictions ; he doth tenderly , carefully , and seasonably resent it , as if he were afflicted with it , isa . . . he who toucheth the believer , toucheth the apple of the lords eye , zech. . ▪ he is touched with the feeling of their infirmities , heb. . . and precious in his sight is their blood , psal . . . in a word , what is done to them , is done unto him ; and what is done unto them , is not done unto him , mat. . . & . , . on the other part , the zeal of his house sitteth in the heart of the believer , psal . . . the lords reproach lighteth on the believer , if it go well with his affairs , that is the business of his people . so there is a strange sympathy between god and believers , all by vertue of the union between them ; because of which , men should hate every thing which would compete with him in their love , or affections ; and should disdain to be slaves to the creatures , since these are the servants of their lord and husband , and their servants through him . what a hateful thing is it for a queen to whore with the servants of her prince and husband ? it is also a shame for a believer to be afraid of evil tidings , since the lord , with whom he is one , alone ruleth all things , and doth whatsoever pleaseth him in heaven and in earth , cor. . , . psal . . , . and . . the other great consequent of believing , is an admirable unpararell'd communion : by vertue whereof , . the parties themselves do belong each to other : the lord is the god of his people , he himself , father , son , and holy ghost , is their god , in all his glorious attributes : his justice , as well as his mercy ; his wisdom , power , holiness , &c. for he becometh the god of his people , as he often speaketh in the covenant on the other part , the believers are his people : in their very persons they are his , as the covenant doth speak ; they shall be his people ; their head , their heart , their hand , &c. whatsoever they are , they are his . . by vertue of this communion , they have a mutual interest in one anothers whole goods and geer , in as far as can be useful . all the lords word doth belong to the believer : threatnings as well as promises , for their good ; all his wayes , all his works of all sorts , special communications , death , devils , even all things , in so far as can be useful . cor , . , , . on the other side , all which belongeth to the believer , is the lords ; heritage , children , life , wife , credit , all is at his disposing ; if any of these can be useful to him , the believer is to forego them , else he falsifieth that communion , and declareth himself in so far , unworthy of christ , luke . . . by vertue of this communion , there should be much familiarity between god and the believer . the lord may meddle with any thing which doth belong to the believer , and do to him what seemeth good to him , and the man is not to mistake , or say unto god , what dost thou ? ( but in so far as concerneth his duty ) yes , he is still to say in every case , good is the word and will of the lord , isa . . . . kings . . , . on the other part , the believer may in an humble way , be free and familiar with god in christ ; he may come with boldness to the throne of grace , and not use a number of complements in his addresses unto god , heb. . . for he is no more a stranger unto god , eph. . . so as that he needs not speak unto god , as one that hath acquaintance to make every hour , as many professors do , and it maketh a huge inconsistency in their religion . the believer also may lay open all his heart unto god , . sam. . . and impart all his secrets unto him , and all his tentations without fear of a mistake . the believer also may enquire into what god doth , in so far as may concern his own duty , or in so far as may ward off mistakes of the lords way , and reconcile it with his word , john . . the believer is a friend in this respect , as knowing what the master doth , see gen. . . &c. jer. . . isa . . . the believer also may be free with god , to go in daily with his fallings , and seek repentance , pardon and peace through christs advocateship , acts. . . john . . o how often in one day may the believer plead pardon , if he intend not to mock god , or to turn grace into wantonness ! the lord hath commanded men to forgive seventy times seven in one day , and hath hinted therein a parable , how much more the master will forgive , mat. . , . the believer also may be free to entrust god with all his ovtward concernments , for he doth care for these things , mat. . , . pet. . . yea , the believer may humbly put god to it , to make him forth-coming for him , in all cases , as beseemeth , and to help him to suitable fruit in every season , even grace in time of need . heb. . . yea , how great things may believers seek from him in christ jesus , both for themselves and others , john . , . john . . isa . . . it is the shame and great prejudice of his people , that they do not improve that communion with god more than they do ; christ may justly upbraid them , that they ask nothing in his name , john , . . by what is said , it doth appear of how great consequence this duty of believing is , by which a man closeth with christ jesus , whom the father hath sealed , and given for a covenant to the people . it is so honourable for god , answering his very design , and serving his interest in the whole contrivment and manifestation of the gospel . and it is so advantagious to men , that satan and an evil heart of unbelief , do mightily oppose it , by moving objections against it . i shall hint some most ordinary . object . i am so base , worthless and faithless of my self , that i think it were high presumption for me to meddle with christ jesus , or the salvation purchased at the rate of his blood . answ . it is true , all the children of adam are base and vile before him who chargeth his angels with folly , job . . . all nations are less than nothing and vanity before him , isa . . . there is such a disproportion between god and men , that unless he himself had devised that covenant ▪ and of his own free will had offered so to transact with men , it had been high treason for men or angels to have imagined , that god should have humbled himself , and become a servant , and have taken on our nature , and have united it by a personal union to ●e the blessed god-head : and that he should have sub●●cted himself to the shameful death of the cross ; and ●●del this , that men , who were rebels , should be reconciled unto god , and be made eternally happy , by being in his holy company for ever . but i say , all that was his own device and free choice : yea , moreover , if god had not soveraignly commanded men so to close with him in and through christ , isa . . , , . mat. . . joh. . . cor. . . no man durst have made use of that device of his . so then , although with abigale ● may say , let me be but a servant to wash the feet of the servants of my lord , sam. . . yet since he hath in his holy wisdom devised that way , and knoweth how to be richly glorified in it , ephes . . . john . . and hath commanded me , as i shall be answerable , in the great day , to close with him in christ , as is said : i dare not disobey , nor enquire into the reasons of his contrivements and commands , but must adventure on the business , as i would not be found to frustrate the grace of god , and in a manner disappoint the gospel , gal. . . and falsifie the record which god hath born of his son , that there is life enough in him for men john . . . and so make god a lyar , and add that rebellion to all my former transgressions . object . i am a person singularly sinful , beyond any i know ; therefore i dare not presume to go near unto christ jesus , or look after that salvation which is through his rightousness . answ . is your sin beyond the drunkenness and incest of lot ? adultery , covered with murder , in david ? idolatry , and horrid apostacy in solomon ? idolatry , murder , and witchcraft in manasseh ? anger against god , and his way in jonah ? forswearing of christ in peter , after he was forewarned , and had vowed the contrary ; bloody persecution in paul , making the saints to blaspheme ? &c. ( now wo ●o him who is imboldned to si● by these instances recorded in scripture , and adduce● here to the commendation of the free and rich grace●● god , and to encourage poor penitent sinners to fly un●● christ ) i say , are your sins beyond these ? yet all the● obtained pardon through christ , as the scripture doth shew . know therefore , that all sins do lye alike level before the free grace of god , who loveth freely , hos. . . and looketh not to less or more sin : if the person have a heart to come unto him through christ , then he is able to save to the utmost , heb . . yea , it is more provoking before god , not to close with christ , when the offer cometh to a man , than all the rest of his transgressions are : for , he that believeth not , hath made god a lyar , in that record he hath born of life in the son : and he who doth not believe , shall be condemned for not believing on the son of god ; that shall be the main thing in his indictment , john . . so that much sin cannot excuse a man , if he scare at christ , and shift his offer , since god hath openly declared , that this is a faithful saying , and worthy of all acceptation , christ came to save sinners whereof i am chief . even he who is chief of sinners in his own apprehension , is bound to believe and accept this saying , tim. . . object . my sins have some aggravating circumstances beyond the same sins in other persons , which do much terrifie me . answ . what can the aggravations of thy sins be , which are not parllell'd in the fore-cited examples ▪ is thy sin against great light ? so behooved many of these we spake of before . was it against singular mercies and deliverances ? so was that of lot and noah's drunkenness . was thy sin done with much ●eliberation ? so was davids whilst he wrote the letter against vriah . was it against , or after any singular manifestation of god ? so was solomons . was it by a small and despicable tentation ? so was that of jonah , and of peter , if we consider the hainousness of their transgression . hast thou rei●rated the sin , and committed it over again ? so did lot , so did peter , so did jehosaphat in joyning with ahab and jehoram ; kings . kings . are there many gross sins concurring together in thee ? so were there in manasseh . hast thou stood long out in rebellion ? ( that , as all the former , is thy shame : but ) so did the thief on the cross , he stood it out to the last gasp , luke . . if yet thou hast an ear to hear , thou art commanded to hear , mat. . . although thou hast long spent thy money for that which is not bread ; isa . . . . thou hast the greater need now to haste , and to flee for refuge ; and if thou do so , he shall welcome thee , and in no wayes cast thee out , john . . especially , since he hath used no prescription of time in scripture , so that all those aggravations of thy sin will not excuse thy shifting off the lords offer . object . in all these instances given , you have not named the particulars whereof i am guilty : nor know i any who ever obtained mercy before god , being guilty of such things as are in me . answ . it is hard to condescend upon every particular transgression which may vex the conscience ; yea , lesser sins than some of those i have mentioned , may hugely disquiet , if the lord blow the fire . but , for thy satisfaction , i shall condescend upon some truths of scripture , which do reach sins and cases more universally , than any man can do particularly . see exod. . . god pardoneth iniquity , transgression and sin : that is , all manner of sin , ezek. . , , . if a man turn from all his wickedness , it shall no more be remembred , or prove his ruine , job . . . him that cometh , he will in 〈◊〉 wayes cast out ; that is , whatsoever be his sins , or aggravations of them , john . . whosoever believe● shall be saved ; that is , without exception of any sin , 〈◊〉 any case , heb. . . he is able to save to the utmost the●● who come to god through him : no man can sufficiently declare what is gods uttermost , mat. . . 〈◊〉 manner of sin and blasphemy shall be forgiven unto men , that is , there is no sort of sin , whereof one instance shall not be forgiven in one person or other , except the sin against the holy ghost . these , and the like scriptures , do carry all sorts of sin before them ; so that , let thy sins be what they will , or can be , they may be sunk in one of these two truths , so as thy sin can be no excuse to thee for shifting the offer of peace and salvation through christ , since any man who will , is allowed to come and take , rev. . . we will not multiply words . the great god of heaven and earth , hath soveraignly commanded all who see their need of relief , to betake themselves unto christ jesus , and to close cordially with gods device of saving sinners by him , laying aside all objections and excuses , as they shall be answerable unto him in the day he shall judge the quick and the dead , and shall drive away out of his presence all these who would dare to say , their sins and condition were such , as that they durst not adventure upon christs perfect righteousness for their relief , notwithstanding of the lords own command often interposed , and in a manner , his credit engaged . object . i suspect i am guilty of the sin against the holy ghost , and so am incapable of pardon , and therefore i need not think of believing on christ jesus for saving of my soul. answ . although none should charge this sin on themselves , or on others , unless they can prove the charge according to christs example , matth. . , , . yet for satisfying of the doubt , i shall , . shew what is not the sin against the holy ghost , properly so called , because there be some gross sins which people do unwarrantly judge to be this unpardonable sin . . i shall shew what is the sin against the holy ghost . . i shall draw some conclusions in answer directly to the objection . as for the first , there be many gross sins , which although ( as all other sins ) may be sins against the holy ghost , who is gods equal and one with the father and the son , and are done against some of his operations and motions , yet are they not the sin against the holy ghost ▪ which is the unpardonable sin . as , first , blasphemin● of god , under bodily tortures , is not that sin , for som● saints fell into this , acts . . much less , blaspheming of god in a fit of distraction , or frenzy , for a man is not a free rational agent at that time ; and he that spareth his people as a father doth the son that serveth him , and doth pity , so mal. . . psal . . . doth he spare and pity in these rovings ; for so would our fathers according to flesh do , if we blasphemed the● in a fit of distraction ; much less are horrid blasphemies against god , darted in upon the soul , and not allowed there , this unpardonable sin ; for such things were offered to christ , mat. . and are often cast in upon the saints . . the hating of good in others , whilst i am not convinced that it is good , but in my light do judge it to be evil ; yea , the speaking against it , yea , the persecuting 〈◊〉 it in that case , is not the sin against the holy ghost ; for all these will be found in paul before he was converted ▪ and he obtained mercy , because he did these things ignorantly . . heart-rising at the thriving of others in the work and way of god , whilest i love it in my self ; yea , the rising of heart against providence , which often expresseth it self against the creatures nearest our hand ; yea ▪ this rising of heart entertained , and maintained ( although they be horrid things , leading towards that unpardonable sin , yet ) are not that sin ; for these may be in the saints , proceeding from self-love , which canno● endure to be darkned by another , and proceeding fro● some cross in their idol under a fit of tentation ; th● most part of all this was in jonah , jonah . . n●● only are not decayes in what was once in the man , an● falling into gross sins against light , after the receiving 〈◊〉 the truth , this unpardonable sin ( for then many of all the saints in scripture were undone ) but further , apostacy from much of the truth is not that sin ; for that was in solomon , and in the church of corinth and galatia ; yea , denying , yea , forswearing of the most fundamental truth under a great tentation , is not this sin ▪ for then peter had been undone . . as resisting , quenching , grieving and vexing of the spirit of god by many sinful wayes , are not this unpardonable sin , for they are charged with these who are called to repentance in scripture , and not shut out , as guilty of this sin : so neither reiterating sin against light , is the sin against the holy ghost , although it leadeth towards it , for such was peters sin in denying christ ; so was jehosaphats sin in joyning with ahab and jehoram . . purposes and essays of self-murther , and even purposes of murthering godly men , ( the party being under a sad fit of tentation ) yea , actual self-murther , ( although probably it often joyneth in the issue with this unpardonable sin , which ought to make every soul look upon the very tentation to it with horrour and abhorrency , yet ) is not the sin against the holy ghost ; the jaylor intended to kill himself upon a worse account than many poor people do in the sight and sense of gods wrath , and of their own sin and corruption ; yet that jaylor obtained pardon acts. . . . and paul before his effectual calling , was accessory unto the murther of many saints , and intended to kill more , as himself granteth , acts . . to . athough all these are dreadful sins , each of them deserving wrath ever lasting , and not being repented of , bringeth endless vengeance , especially the last cuts off hope of relief , for ought can be expecting in an ordinary way , yet none of these is the unpardonable sin against the holy ghost ; and so under any of these , there is hope to him that hath an ear to hear the joyful sound of the covenant ; all manner of such sin and blasphemy may be forgiven , as is clear in the scripture , where these things are mentioned . as for the second thing . let us see what the sin against the holy ghost is . it is not a simple act of transgression , but a complex , of many mischievous things , involving soul and body ordinarily in guilt . we thus describe it ; it is a rejecting and opposing of the chief gospel truth , and way of salvation , made out singularly to a man by the spirit of god in the truth and good thereof , and that avowedly , freely , wilfully , maliciously and despightfully , breeding hopeless fear . there be three places of scripture , which do speak most of this sin , and thence we will prove every part of this description , in so far as may be useful to our present purpose , by which it will appear that none who have a mind for christ , need stumble at what is spoken of this sin in scripture , see mat. . . — . heb. . , . . and . , — . first then , let us consider the object about which this sin , or sinful acting of the man guilty thereof , is conversant , and that is the chief gospel-truth , and way of salvation : both which run to one thing . it is the way which god hath contrived for saving of sinners by jesus christ the promissed messiah and saviour ; by whose death and righteousness men are to be saved , as he hath held forth in the ordinances ; confirming the same by many mighty works in scripture tending thereto . this way of salvation is the object . the pharisees oppose this , that christ was the messiah , mat. . , . the wrong is done against the son of god , heb. . , and the blood of the covenant , and the spirit graciously offering to apply these things , heb. . . secondly , in the description , consider the qualification of this object . it is singularly made out to the party by the spirit of god , both in the truth and good thereof . this saith , . that there must be knowledge of the truth and way of salvation . the pharisees knew that christ was the heir , mat. . . the party hath knowledge , heb. . . . that knowledge of the thing , must not swim only in the head , but there must be some half heart-perswasion of it . christ knew the pharisees thoughts , and so did judge them , mat. . . and that the contrary of what they spake was made out upon their heart : there is a tasting , heb. . , . which is beyond simple enlightning ; yea , there is such a perswasion ordinarily as leadeth to a deal of outward sanctification , heb. . . . this perswasion must not only be of the verity of the thing , but of the good of it . the party tasteth the good word of god , and he apprehendeth the thing as eligible ▪ heb. . . . this perswasion is not made out only by strength of argument , but also by an enlightning work of gods spirit , shining on the truth , and making it conspicuous . therefore is that sin called the sin against the holy ghost , mat. . mark . the persons are said to have received the holy ghost , heb. . . and to do despight unto the spirit of grace , who was in the nearest step of a gracious operation with them , heb. . . thirdly , in this description , consider the acting of the party against the object so qualified , it is a rejecting and opposing of it : which importeth , . that men have once , some way at least been in hands with it , or had the offer of it , as is true of the pharisees . . that they do reject , even with contempt , what they had of it , or in their offer . the pharisees deny it , and speak disdainfully of christ , mat. . . they fall away , intending to shame christ , heb. . , . . the men set themselves against it by the spirit of persecution , as the pharisees did still . they rail against it : therefore it is called blasphemy against the holy ghost , mat. . . . they would crucifie christ again , if they could , heb. . . they are adversaries , heb. . . fourthly , consider the properties of this acting . . it is avouched , that is , not seeking to shelter or hide it self . the pharisees speak against christ publickly , mat. . . they would have christ brought to an open shame , heb. . . they forsake the ordinances which savour that way , and . . and despise the danger . for , looking for indignation , they trample that blood still , heb. . , . . the party acteth freely , it is not from unadvisedness , nor from force or constraint , but an acting of free choice ; nothing doth force the pharisees to speak against and persecute christ . they crucifie to themselves , they re-act the murder of their own free accord , and in their own bosome , none constraining them , heb. . . they sin of free choice , as the word is , spontaneously , heb. . . . it is acted willfully . they are so resolute , they will not be disswaded by any offer , or the most precious means , as is clear in the aforesaid scriptures . . it is done maliciously , so as it proceeds not so much , if at all , from a tentation to pleasure , profit , or honour ; it proceedeth not from fear , or force , or from any good end proposed ; but out of heart-malice , against god and christ , and the advancement of his glory and kingdom . so that it is the very nature of satans sin , who hath an irreconcileable hatred against god , and the remedy of sin , because his glory is thereby advanced . this is a special ingredient in this sin . the pharisees are found guilty of heart-malice against christ , since they spake so against him , and not against their own children casting out devils ; and this is the force of christs argument , mat. . . they do their utmost to crucifie christ again , and to bring him to an open shame . heb. . . they are adversaries like the devil , heb. . . . it is done despightfully . the malice must bewray it self . the pharisees must proclaim that christ hath correspondence with devils , met. ● . he must be put to an open shame , and crucified again , heb. . they must tread under foot that blood , and do despite to the spirit ; heb. . . so that the party had rather perish a thousand times , than be in christs debt for salvation . the last thing in the description , is , the ordinary attendant or consequence of this sin , it breedeth desperate and hopeless fear . they fear him , whom they hate , with a slavish , hopeless fear , such as devils have , heb. . . they know that god will put out his power against them ; they tremble in the remembrance of it ; and if they could be above him , and destroy him , they covet it ; and since they cannot reach that , they hate with the utmost of heart-malice , and do persecute him , and all that is his with despite . as for the third thing proposed . ( viz. ) the conclusions to be drawn from what is said , whereby we will speak directly to the objection , . as i hinted before , since the sin against the holy ghost is so remarkable , and may be well known where it is , none should charge themselves with it , unless they can prove and make good the charge ; for it is a great wrong done unto god , to labour to perswade my soul that he will never pardon me ; it is the very way to make me desperate , and to lead me unto the unpardonable sin ; therefore unless thou canst and darest say , that thou dost hate the way which god hath devised for saving of sinners , and dost resolve to oppose the thriving of his kingdom , both with thy self and others , out of malice and despite against god , thou oughtest not to suspect thy self guilty of this sin . . whatsoever thou hast done against god , if thou dost repent it , and wish it were undone , thou canst not be guilty of this sin ; for in it , heart-malice and despight against god do still prevail . . if thou art content to be his debtor for pardon , and wouldest be infinitely obliged unto him for it , then thou canst not in that case be guilty of the sin against the holy ghost ; for , as we shewed before , they who are guilty of it , do so despite god , that they would not be his debtors for salvation . . whatsoever thou hast done , if thou hast a desire after jesus christ , and dost look with a desiring after him , and canst not think of parting with his blessed company for ever : or if thou must part with him , yet dost wish well to him , and all his , thou needest not suspect thy self to be guilty of this unpardonable sin ; for there can be no such hatred of him in thy bosome , as is necessarily required to make up that sin . . if thou wouldest be above the reach of that sin , and secure against it for ever , then go work upon thy heart to plead salvation by christ jesus , and to close with god in him , acquiescing in him as the sufficient ransome and rest , as we have been pressing before , and yield to him to be saved in his way : do this in good earnest , and thou shalt be for ever put out of the reach of that ugly thing wherewith satan doth affright so many poor seekers of god. object . although i be not excluded from the benefit of the new covenant , yet it is not in my power to believe on christ ; for faith is the gift of god , and above the strength of flesh and blood . answ . it is true , that saving faith , by which alone a man can heartily close with god in christ , is above our power , and is the gift of god , as we said before in the premises : yet remember , . the lord hath left it as a duty upon all who hear this gospel , cordially by faith to close with his offer of salvation through christ , as is clear in the scripture ; and you must know , that although it be not in our power to perform that duty of our selves , yet the lord may justly condemn for not performing of it , and we are inexcusable , because at first he made men perfectly able to do whatsoever he should command . . the lord commanding this thing , which is above our power , willeth us to be sensible of our inability to do the thing , and would have us putting on him to work it in us . he hath promised to give the new heart , and he hath not excluded any from the benefit of that promise . . the lord useth by these commands and invitations , and mens meditation on the same , and their supplication about the thing , to convey power unto the soul to perform the duty : therefore , for answer to the objection , i do beseech thee in the lords name , to lay to heart these his commandments and promises ; and meditate on them , and upon that blessed business of the new covenant , and pray unto god as you can , over them , ( for he will be enquired to do these things , ezek. . . ) and lay thy cold heart to that device of god exprest in the scriptures , and unto christ jesus , who is given for a covenant to the people , and look to him for life and quickening ; go and essay to plead that salvation in the way god doth offer it , and to close with , and rest on christ for it , as if all were in thy power , yet looking to him for the thing , as knowing that it must come from him ; and if thou do so , he who meets these who remember him in his wayes , isa . . . will not be wanting on his part , and thou shalt not have ground to say , that thou moved towards the thing until thou could do no more for want of strength , and so left it at gods door : it shall not fail on his part , if thou have a mind for the business . yea , i may say , if by all thou hast ever heard of that matter , thy heat loveth it , and desireth to be in hands with it , thou hast it already performed within thee , so that difficulty is past , before thou wast aware of it . object . many who have closed with christ jesus , as is said , are still complaining of their leanness and fruitlesness , which maketh my heart lay the less weight on that duty of believing . answ . if you be convinced that it is a duty to believe on christ , as is said , yo may not shift it under any pretence . as for these complaints of some who have looked after him , not admitting every one to be judge of his own fruit . i say , . many by their jealousies of gods love , and by their mis-belief ( after they have so closed with god ) do obstruct many precious communications , which otherwise would be let out to them , mat. . . . it cannot be , that any whose heart is gone out after christ , have found him a wilderness . . surely they find somewhat in their spirit , swaying them towards god in these two great things , ( viz. ) how to be found in him in that day , phil. . , . and how to be forth-coming to his praise in the land of the living , psal . . . and . . they find these two things aloft in the soul , and that is much ; moreover , they shall after search , if they judge aright , find ever since an emptiness in the creatures , which abundance of the creature cannot fill up , all is vanity ; only god can fill the empty room in their heart , and when he but breatheth a little , there is no room for additional comfort from creatures ; this saith , that god hath captivated the man , and hath fixed that saving principle in the understanding and heart , who is god but the lord ? worship him all ye gods , psal . . . yea , further , these whose heart hath closed with god in christ , as is said , will not deny that there have been seasonable preventings and quickenings now and then , when the soul was like to fail , psal . . . & . , . therefore , let none say , that there is no fruit following , and let none shift their duty upon the unjust and groundless complaints of others . object . although i judge it my duty to close with gods device in the covenant , i am in the dark how to manage that duty , for sometimes god doth offer to be our god without any mention of christ , and sometimes saith , that he will betruth us unto him ; and in other places of scripture , we are called to come to christ , and he is the bridegroom . again , god sometimes speaketh of himself as a father to men , sometimes as a husband ; christ is sometimes called the husband , and sometimes a brother , which relations seem inconsistent , and do much put me in the dark how to apprehend god when my heart would agree with him , and close with him . answ . it may be very well said , that men do come to god , or close with him , and yet they come to christ and close with him . they may be said to come under a marriage relation unto god ; and unto christ also , who is husband , father , brother , &c. to them , and there is no such mystery here as some do conceive . for the better understanding of it , consider these few things , . although god made man perfect at the beginning , and put him in some capacity of transacting with him immediately , eccles . . . gen. . , . yet man , by his fall , did put himself at a perfect distance from god , and in an utter incapacity to bargain or deal any more with him immediately . . the lord did , after adams fall , make manifest the new covenant , in which he did signifie that he was content to transact with man again , in and through a mediatour ; and so did appoint men to come to him through christ . heb. . . and to look for acceptation only in him , ephes . . . ordaining men to hear christ , he being the only party , in whom god was well pleased , mat. . . . this matter is so clear , and supposed to be so notorious in scripture , and so manifest to all who are under the ordinances , that the lord doth often speak of transacting with himself , not making mention of the mediator , because it is supposed , that every one in the church knoweth that now there is no dealing with god , except by and through christ jesus the mediator . . consider , that christ jesus , god-man , is not only a fit meeting-place for god and men to meet into , and a fit spokes-man to treat between the parties now at variance , , cor. . . but we may say also he is , the immediate bridegroom , and so our closing or transacting with god , may be justly called the marriage of the kings son ; and the elect may be called the lambs wife , christ jesus being , as it were the hand which god holdeth out unto men , and on which they lay hold when they deal with god. and so through and by christ , we close with god , as our god , on whom our soul doth terminate lastly and ultimately through christ , pet. . . . consider that the diverse relations mentioned in scripture , are set down , to signifie the sure and indissoluble union and communion between god and his people : whatsoever nearness is between head and members , root and branches , king and subject , shepherd and flock , father and children , brother and sister , husband and wife , &c. all is here , john . . to . so that whatsoever be spoken in the scripture , people may be clear , that god calleth them to be reconciled unto him through christ , and doth offer himself to be their god and husband in him alone , and men are to accept god to be their god in christ , pleasing that way of relief for poor man , and to give up themselves unto god in christ , in whom alone they can be accepted . and they who close with christ , they do close with god in him , who is in christ reconciling the world to himself , cor. . . joh. . . to . and we are not to dip further into the diverse relations mentioned in scripture , between god or christ , and men , then as they may point out union and communion , or nearness with god through christ jesus , and our advantage thereby . these things being clear we will not multiply words : but since to believe on christ is the great duty , required of all that hear this gospel , we beseech every one , in the lords name , to whom the report of this shall come , that without delay they take to heart their lost condition in themselves , and that they lay to heart relief which god hath provided by jesus christ , whereof he hath made a free offer unto all who will be content of the same , and to be saved that way . and that they lay to heart , that there is no other way of escape from the wrath that is to come ( because of which men would be glad at the last day ; to run into a lake of melted lead to be-hid from the face of the lamb , whom they do here despise ) we say , we beseech all in the consideration of these things , to work up their hearts to this business , and to lay themselves open for god , and to receive him through christ in the offers of the gospel , acquiescing in him , as the only desirable and satisfying good , that so they may secure themselves ; go speedily and search for his offers of peace and salvation in the scripture , and work up your heart and soul to close with them , and with christ in them , and with god in christ : and do it so , as you may have this to say , that you were serious , and in earnest , and cordial here , as ever you were in any thing to your apprehension , and for ought you know , christ is the choice of your heart , at least , you neither know nor allow any thing to the contrary : whereupon your heart doth appeal unto god to search and try if there be ought amiss , to rectifie it , and lead unto the right way . now this cleaving of the heart unto him , and casting it self upon him , to be saved in his way , is believing , which doth indeed secure a man from the wrath that is to come , because now he hath received christ , and believeth on him , and so shall not enter into condemnation , as saith the scripture . object . when i hear what it is to believe on christ jesus , i think sometimes i have faith : for i dare say , to my apprehension , the invention of saving sinners by christ jesus , pleaseth me , my heart goeth out after him , and doth determinate upon him as a satisfying treasure ; and i am glad to accept god to be my god in him . but i often do question if ever i have done so , and so am for most part kept hesitating and doubting if i do believe , or be savingly in covenant with god. answ . it is ordinary for many whose hearts are gone out after christ in the gospel , and have received him , to bring the same in question again . therefore i shall advise one thing as a notable help to fix the soul , in the maintaining faith and an interest in god ; and that is , that men not only close heartily with god in christ , as is said , but also , they expresly , explicitely , by word of mouth and viva voce ; and formally close with christ jesus , and accept gods offer of salvation through him , and so make a covenant with god. and this , by gods blessing may contribute not a little for establishing them about their saving interest in god. before i speak directly to this express covenanting with god , i premise these few things . . i do not here intend a covenanting with god , essentially differing from the covenant between god and the visible church , as the lord doth hold it out in his revealed will. neither do i intend a covenant , differing essentially from that transacting of the heart with god in christ , formerly spoken unto : it is that same covenant , only it differeth by a singular circumstance , viz. the formal expression of the thing which the heart did before practise . . i grant this express covenanting and transacting with god , is not absolutely necessary for a mans salvation : for , if any person close heartily and sincerely with god , offering himself in christ in the gospel , his soul and state is thereby secured , according to the scripture , although he utter not words with his mouth : but this express verbal covenanting with god is very expedient , for the better being of a mans state , and his more comfortable maintaining of an interest in christ jesus . . this express covenanting with god is very expedient , for the better being of a mans state , and his more comfortable maintaining of an interest in christ jesus . . this express covenanting with god by word of mouth , is of no worth , without sincere heart-closing with god in christ joyned with it : for , without that , it is but a prophaning of the lords name , and a mocking of him to his face , so to draw near unto him with the lips , whilst the heart is far away from him . . i grant , both cordial and verbal transacting with god will not make out a mans gracious estate unto him , so as to put and keep it above controversie , without joynt witness of the spirit , by which we know what is freely given unto us of god ; yet this explicite way of transacting with god , joyned with that heart-closing with him in christ , contributes much for clearing up unto a man , that there is a fixed bargain between god and him , and will do much to ward off him many groundless jealousies and objections of an unstable mind and heart , which useth affrontedly to deny this hour , what it did really act and perform the former hour . this explicite covenanting , is an instrument taken of what past between god and the soul , and so hath its own vantage for strengthening of faith. as for this express covenant , we shall . shew that is a very warrantable practice . . we shall shew shortly what is preparatorily required of those who do so transact with god , . how men shall go about that duty . . what should follow thereupon . as to the first , i say , it is a warrantable practice , and in incumbent duty , exp●●●ly and by word to covenant with god , which appeareth thus . . in many places of scripture ( if we look to what they may bear according to their scope and the analogy of faith ) god hath commanded it , and left it on people as a duty , isa . . . one shall say , i am the lords , isa . . . surely , shall one say , in the lord have i righteousness and strength , jer. . . wilt thou cry unto me , my father , thou art the guide of my youth , zech. . . they shall say , the lord is my god , hos . . . thou shalt call me ishi , and in many places elsewhere . now since god hath so clearly left it on men in the matter of the word , they may be perswaded , that it is a practice warranted and allowed by him , and well-pleasing unto him . . arg. it is the approved practice of the saints in scripture , thus expresly to covenant with god , and they have found much quiet in that duty afterwards . david did often expresly say unto god , that he was his god , his portion , and that himself was his servant . thomas will put his interest out of question with it , joh. . . yea , i say , the saints are much quieted in remembrance of what hath past that way between god and them , psal . . . psal . . . we find it often in the book of the canticles . now shall the chief worthies of god be so much in a duty , breeding so much quiet and satisfaction to them in many cases , and shall we be under the new testament , unto whom access is ministred abundantly and who partake of the sap of the olive ; shall we ( i say ) lie behind in this approved piece of freedom with god ? since we study to imitate that cloud of witnesses in other things ( as faith , zeal , patience , &c. ) let us all imitate them in this . . arg. the thing about which we move here is a matter of the greatest concernmen 〈◊〉 all the world : it is the life of our soul , deut. . . oh shall men study to be express , explicite , plain and peremptory in all their other great businesses , because they are such , and shall they not much more be peremptory and express in this , which doth most concern them ? i wonder that many not only do not speak it with their mouth , but that they do not swear , and subcribe it with their hand , and do not every thing for securing of god to themselves in christ ; and themselves unto god , which the scripture doth warrant , isa . . . this also may have its own weight , as an argument to press this way of covenanting with god. the business of interest in christ , and of real and honest transacting with him , is a thing , which in experience of saints , is most frequently brought upon debate , and in question . therefore men had need , all the ways they can , even by thought , word , and deed , to put it to a point . this also may have place here for pressing this as a duty , that god is so formal , express , distinct and legal , ( to say so ) in all the business of mans salvation , viz. christ must be a near kinsman , to whom the right of redemption doth belong ; he must be chosen , called , authorized and sent , covenants formally draw between the father and him , the father accepting payment and satisfaction , giving formal discharges , all done clearly and expresly . shall the lord be so express , plain and peremptory in every part of the business , and shall our part of it rest in a confused thought , and we be as dumb beasts before him ? if it were a marriage between man and wife , it would not be judged enough , although there were consent in heart given by the woman , and known to the man , if she did never express so much by word , being in a capacity to do so . now this covenant between god and man , is held out in scripture as a marriage between man and wife , hos. . . cor. . the whole song of soloman speaketh it . the lord useth similitudes , to signifie unto us what he intends , and surely this is a special requisite in marriage , that the wife give an express and explicite consent unto the business : the man saith so , i take thee to be my lawful wife , and do oblige my self to be a dutiful husband : the woman is obliged on the other part , to express her consent , and to say , even so i take thee to be my lawful husband , and do promise duty and subjection : it is so here ; the lord saith , i betroth thee unto me in faithfulness , and thou shalt call me ishi , my husband , hosea . i will be for thee as a head and husband if thou wilt not be for another , hosea . the man ought to answer , and say , amen , so be it , thou shalt be my god , my head , and lord , and i shall and will be thine , and not for another , cant. . . and so this making of this covenant with god , is called , a giving of the hand to him , as the word is , chron. . . which doth hint a very express , formal , explicite and positive bargaining with god. so then , we conclude it to be an incumbent duty , and a very approved practice , necessary for the quieting of a mans mind , and his more comfortable being in covenant with god , and more fully answering gods condescendence and offer in that great and primary promise . i will be your god , and ye shall be my people . not only may , and should , people thus expresly close with god in christ for fixing their heart ; but they may , upon some occasions , renew this verbal transacting with god ; especially , when through tentations they are made to question if ever they have really and sincerely closed covenant with god , as they are to put out new acts of faith , embracing christ as the desirable portion and measure , and also upon other occasions , so were it expedient , especially if there remain any doubt about the thing , that by viva voce and express word , they determine that controversie , and say of the lord and to him , that he is their refuge and portion , psalm . . psalm . we find the saints doing so ; and we may imitate them , especially , . in the time of great back-sliding , people were wont to renew the covenant with god , and we should do so also ; our heart should go after christ , in the promises of reconciliation with god , for he is our peace upon all occasions , and our advocate , and we are bound to apprehend him so when we transgress , joh. . . and to express so much by word as saints did in their formal renewing of the covenant . . when people are in hazzard , then it were good that they should send out their heart after him , and express their adhering unto him , for securing their own heart ; we find joshua doing so , when he was to settle in the land of canaan , in the midst of snares , joshua . so david doth in his straits , psal . . . . when men apprehend god to be at a distance from them , and their soul be under withering and decay , then it is safest heartily to close with christ , and embrace him by faith for securing of the soul , and it were good to put it out of question , by the expressing of the thing ; this is the ready way to draw sap from christ the root , for recovering of the soul , and for establishing the heart before him . the spouse in the song of soloman doth so , thus asserting her interest in him , when in such a condition ; professing and avouching him to be hér beloved , cant. . . at the celebration of the lords supper , men should thus cordially close with god in christ , and speak and express so much ; for , that is a feast of love ; and then , and there we come under a solemn profession of closing with god in christ , personally and openly , and do receive the seal of it : it is therefore beseeming , at that time , to bring up both heart and tongue to second and answer our profession , apprehending god to be our god , and resigning over our selves to be his , and at his disposing . we shall not confine the lords people to times and season of this duty ; the lord may bind it upon them at his pleasure ; only there is hazzard , that by too frequent express covenanting with god , men turn too formal in it ; therefore , it is not so fit that people should cordially at full length renew that explicite transacting with god , but rather to declare unto god , that they adhere unto the covenant made with him , and that they do maintain and will never revoke nor recal the same ; and withal , they may hint the sum of it , in laying claim unto god in christ , as their own god ; and this they may do often , even in all their addresses to god , and probably this is the thing designed by the saints in their so ordinary practice in the scripture , whilst they assert their interest in god , as their god and portion ; and it is fit that men in all their walk , hold their heart at the business , by heart-cleaving to god in christ , the life we live in the flesh , should be by faith in the son of god , gal. . . as to the second thing , viz. what is preparatorily required of him who is expresly to transact with god : here besides what we spake before as previous to a mans closing with christ jesus , we only add , . that he that would explicitly bargain with god , must know , that to do so , is warranted and allowed by god , as we shewed before : if this be wanting , a man cannot do it in faith , and so it will be sin unto him , rom. . . . the man must labour to bring up his heart to the thing , that it do not belye the tongue ; it will be a great mocking of god , so to draw near him with the lips , whilst the heart is far off from him , isa . . . the third thing to be considered in this express verbal covenanting with god , is the way how it is to be performed and managed ; and beside what was said before in heart-closing with christ ; i add here . . the man should do it confidently , not only believing that he is about his duty when he doth it ; but also , that god in christ jesus will accept his poor imperfect way of doing this duty , he do accept a man according to what he hath , if there be a willing mind , cor. . . a mite is accepted , since it is all the poor womans substance , mat. . . yea if it can be attained , the man should believe that the issue and consequence of this transacting shall prove comfortable , and all shall be well , and that god , who engageth for all in the covenant ( since he hath determined the man to this happy choice ) will in some measure make him forth-coming , and will perfect what concerns him ; faithful is he who hath promised , who will also do it , . thess . . . if this confidence be wanting , the matter will be done with much fear and jealousie , if not worse , and will still prove a disquieting business to the man. . it should be done holily : it is called the holy covenant , luke . . the holy things of david , acts . . here it were fitting , that what is done in this express transacting with god , should not be done passingly , and on the by , but in some special addresses unto god : the thing should be spoken unto the lord , psal . , . it is beseeming in so great a business that a piece of time were set apart for confessing and supplication before god : yea , also the person so transacting with god , should labour to have high apprehensions of gods greatness and soveraignty , . sam. . . although he thus humble himself to behold things in heaven and earth , and these high and holy thoughts of him , will and should be attended with debasing and humbling thoughts of self , although admitted to this high dignity , sam. . . it is no small thing to be allyed unto , and with the great god of heaven , and his son christ , as david speaketh when king saul did offer his daughter unto him , sam. . . yea , further , there should be special guarding and watching , that the heart keep spiritual transacting with god ; there is great reason for this holy way of performing the duty ; for , men are ready to forget themselves , and to shape the lord according to their own fancy , and to turn carnal in the business , since it is a marriage transaction held out in all the ordinary expressions of love , as in the song of soloman , isa . . . zeph. . . the fourth thing we shall speak a word unto , is , what should follow upon this express verbal covenanting with god ; i say , beside that union and communion with god in christ , following upon believing , if a man explicitly by word transact with god , . he should thenceforth be singularly careful to abide close by god in all manner of conversations ; for if a man thenceforth do any thing unsuitable , he doth falsifie his word before god , which will stick much in his conscience , and prove a snare ; if a man henceforth forget god , and take on him to dispose of himself , since he is not his own , and hath opened his mouth unto the lord , he makes enquiry after vows , and devoureth that which is holy , prov. . . . he who transacteth with god , should hold stedfast that determination and conclusion ; it is a shame for a man , whose heart hath closed with god ; and whose mouth hath ratified and confirmed it solemnly before him , to contradict himself again , and to admit any thing to the contrary , he ought boldly to maintain the thing against all deadly . then let me beseech you who desire to be established in the matter of your interest in god , that with all conveniency you set apart a piece of time for prayer before god , and labouring to work up your heart to seriousness , affection , and the faith of the duty , to make a covenant , and to transact with god by express words after this manner : o lord , i am a lost and broken creature by nature , and by innumerable actual transgressions which i do confess particularly before thee this day ; and although , being born within the visible christ , i was from the womb in covenant with thee , and had the same sealed unto me in bapsïsin ; yet for a long time i have lived without god in the world , senseless and ignorant of my obligation , by vertue of that covenant . thou hast ( at length ) discovered unto me , and bound upon my heart , my miserable state in my self , and hast made manifest unto my heart the satisfying relief thou hast provided by christ jesus , offering the same freely unto me , upon condition that i would accept of the same , and would close with thee as my god in christ , warranting and commanding me upon my utmost peril , to accept of this offer , and to flee unto christ jesus : yea , to my apprehension , now thou hast soveraignly determined my heart , and shaped it for christ jesus , leading it out after him in the offer of the gospel , causing me to approach unto the living god , to close so with him , and to acquiesce in his offer , without any known guile ; and that i may come up to that establishment of spirit in this matter , which should be to my comfort , and the praise of thy glorious grace ; therefore , i am here this day to put this matter out of question , by express words before thee , according to thy will : and now i , unworthy as i am , do declare , that i believe , that christ jesus , who was slain at jerusalem , was the son of god , and the saviour of the world ; i do believe that record , that there is life eternal for men in him , and in him only ; i do this day in my heart , plead and acquiesce in that device of saving sinners by him , and do interest my soul unto him ; i do accept of reconciliation with god through him , and do close with thee as my god in him ; i chuse him in all that he is , and all that may follow him , and do resign up my self , and what i am , or have , unto thee , desiring to be divorced from every thing hateful unto thee , and that without exception , or reservation of any thing ( consistent with my knowledge ) or intended reversion ; here i give the hand to thee , and do take all things about me witnesses , that i , whatever i be , or have hitherto been , do accept so gods offer of peace through christ , and do make a sure covenant with thee this day never to be reversed , hoping that thou wilt make all things forth-coming , both on thy part and mine , seriously begging ( as i desire to be saved ) that my corruptions may be subdued , and my neck brought unto thy sweet yoke in all things , and my heart made chearfully to acquiesce in whatsoever thou dost unto me , or with me , in order to these ends . now , glory be unto thee , o father , who devised such a salvation , and gave the son to accomplish it ; glory be to christ jesus , who at so dear a rate , did purchase the out-letting of that love from the fathers bosome , and through whom alone this access is granted , and in whom i am reconciled unto god , and honourably united unto him , and am no more an enemy or stranger : glory be to the holy ghost , who did alarm me when i was destroying my self : and who did not only convince me of my hazzard , but did also open my eyes to behold the relief provided in christ ; yea , and did perswade and determine my wild heart to fall in love with christ , as the enriching treasure ; and this day doth teach me how to covenant with god , and how to impropriate to my self all the sure mercies of david , and blessings of abraham , and to secure to my self the favour and friendship of god for ever . now with my soul , heart , head , and whole man ; as i can , i do acquiesce in my choice this day , henceforth resolving not to be my own , but thine ; and that the care of whatsoever concerns me shall be on thee , as my head and lord , protesting humbly that failings on my part , ( against which i resolve thou knowest ) shall not make void this covenant ; for so hast thou said , which i intend not to abuse , but so much the more to cleave close unto thee , and i must have liberty to renew , ratifie , and draw extracts of this transaction , as often as shall be found needful . now i know thy consent to this bargain , stands recorded in scripture , so as i need no new signification of it ; and i , having accepted of thy offer upon thy own terms , will henceforth wait for what is good , and for thy salvation in the end ; as thou art faithful , pardon what is amiss in my way of doing the thing , and aceept me in my sweet lord jesus , in whom i only desire pardon : and in testimony hereof , i set to my seal , that god is true , and in declaring him a competent saviour . let people covenant with god in fewer or more words , as the lord shall dispose them ; for we intend no platform of words for any person ; only it were fitting that men should , before the lord acknowledge their lost state in themselves , and the relief that is by christ , and that they do declare that they accept of the same , as it is offered in the gospel , and do thankfully rest satisfied with it , intrusting themselves henceforth wholly unto god to be saved in his way , for which they according to his faithfulness . if men would heartily and sincerely do this , it might heartily through the lords blessing , help to establish them against many fears and jealousies ; and they might date some good thing from this day and hour , which might prove comfortable unto them when they fall in the dark afterwards , and even when many failings do stare them in the face perhaps at the hour of death , sam. . . it is much if a man can appeal unto god , and say , thou knowest there was a day and an hour , when in such a place , i did accept of peace through christ , and did deliver up my heart to thee , to write on it thy whole law without exception ; heaven and earth are witnesses of it : remember thy word unto thy servant , on which thou causedst me to hope . object . i dare not adventure to speak such words unto god , because i find not my heart coming up full length in affection and seriousness : so , i should but lye unto god , in transacting so with him . answ . it is to be regreted that mens heart doth not with much bended sail of desire and affection embrace and welcome that blessed offer and portion : yet for answer to the objection , remember , . that those to whom the lord giveth the new heart , forming christ in them , the whole heart is not renewed ; there is flesh and spirit lusting against each other , the one contrary unto the other , so as a man can neither do the good or evil he would do with full bended sail , gal. . . it is well if there be a good part of the heart going out after christ , desiring to close with him on his own terms , . that there is often a rational love in the heart unto christ jesus , expressing it self by a respect to his commandments . . john . . when there is not a sensible prevailing love which maketh the soul sick , cant. . . men must not alwayes expect to find this . i say then , although some ▪ what in your heart draw back , yet if you can say , you are convinced of your broken state without him , you want a righteousness to cover your guilt , and you want strength to stand out against sin , or to do what is pleasing before god : you also see fulness in him in both these respects : you dare say somewhat , within your heart , would be fain at him upon his own terms , and would have both righteousness for justification , and strength in order to sanctification ; and what is within you contradicting this ; is your burden in some measure , and your bondage . if it be so , your heart is brought up to a tolerable length ; go on to the business , and determine the matter by covenanting with god , and say with your mouth , that you have both righteousness and strength in god , as he hath sworn you shall do , isa . . . it is approved divinity to say unto god , i believe , when much mis-belief is in me , and the heart divided in the case , mark . . withal , shew unto god , how matters are in your heart , that so you may be without guile before him ; concealing nothing from him , and put your heart , that is , in his hand to write his law on it according to the covenant ; for that is the thing he seeketh of men , that they deliver up their heart to him , that he may stamp it with his whole will , without exception ; and if you can heartily consent unto that , judging christs blood a sufficient ransome and satisfaction for mans trangression ; you may go and expresly strike covenant with god ; for your heart and affection is ready engaged . object . i dare not so covenant with god , lest i break to him ; yea , i perswade my self , if such a tentation did offer so and so circumstantiate , i should fall before it , and succumb . therefore to transact so with god , whilse i foresee such a thing were but to aggvedge my condemnation . answ . . you have already entred covenant with god , as you are a member of his visible church ; and what is now prest upon you , is , but that you more heartily , sincerely , particularly , and more expresly covenant and transact with him ; you are already obliged heartily to close with god in christ ; and , if you do it in heart , i hope the hazzard is no greater by saying that you do so , or have done so . . what will you do if you shift hearty transacting with god in christ , and do not accept his peace , as it is offered ? you have not a second of it in the world ; either you must do this , or perish for ever : and if you do it with your heart , you may also say it with your tongue . . if people may scare at covenanting with god , because they will afterwards transgress , then not one man should covenant with god ; for surely every one will transgress afterwards , if they live any length of time after the transaction ; and we know no way like this , to secure men from falling : for if you covenant honestly with him , engageth , beside the new heart , to put his fear and law therein ; to give his spirit to cause you to walk in his way : and when you covenant with god , you deliver up your self unto him , to be sanctified and made conform to his will ; it is rather a giving up of your self to be led in his way in all things , and kept from every evil way , than any formal engagement on your part , to keep his way , and to hold off from evil . so that you need not scare at the covenant , the language whereof is , wilt thou not be made clean ? jer. . . and all that shun to strike covenant with god , do thereby declare , that they desire not to be made clean . . as it is hard for any to say confidently , they will transgress , if such a tentation did offer so and so circumstantiate ; because men may think , that either god will keep a tentation out of their way , or not suffer them to be tempted above what they are able to bear , or give to them a way of escape , psal . . . cor. . . so the question is not , what i may do afterwards , but , what i now resolve to do . if my heart charge me presently with any deceit or resolution to transgress , i must lay aside that deceit before i transact with god : but if my heart charge me with no such purpose ▪ yea , i dare say , i resolve against every transgression ; and although i think i shall fall before such and such a tentation , yet that thought floweth not from any allowed , and approved resolution to do so ; but from knowledge of my own corruption , and of what i have done to provoke god to desert me . but the lord knows , i resolve not to transgress , nor do i approve any secret inclination of my heart to such a sin , but would reckon it my singular mercy to be kept from sin in such a case ; and i judge my self a wretched man , because of such a boby of death within me , which doth threaten to make me transgress . in that case , i say , my heart doth not condemn me , therefore i may , and ought to have confidence before god , joh. . . if this be the case , i say to thee , although thou shouldest afterwards fail many wayes , and so perhaps draw upon thy self sad temporal strokes thereby , and lose for a season many expressions of his love , yet there is an advocate with the father to plead thy pardon , john . . who hath satisfied for our breaches , isa . . , . and for his sake , god resolveth to hold fast the covenant with men after their transgression , psal . . . . else how could he be said to betroth us to himself for ever , hos . . , . and how could the covenant be called everlasting , ordered in all things and sure , if there were not ground of comfort in it , even when our house is not so and so with god ; sam. . . yea , it were no better than the covenant of works , if those who enter it with god , could so depart from him again , as to make it void unto themselves , and to put themselves into a worse condition than they were in before they made it , jer. . . compared with heb. . . the lord hateth putting away , mal. . . no honest heart will stumble on this , but will rather be strengthned thereby in duty , hos . . . for other ties and bonds , beside divorce , and punishment by death , do oblige the ingenuous wife unto duty . so here men will fear the lord and his goodness , hos . . . object . i have at the celebration of the lords supper , and at some other occasions , covenanted expresly and verbally with god , but my barrenness in his ways , and the renewed jealousies of my gracious state , maketh me question if ever i transacted with god in sincerity , and i think i can do it no other wayes than i have done it . answ . . men are not to expect fruitfulness according to their desire , nor full assurance of gods favour , immediately after they have fled unto christ , and expresly transacted with god in him . these things will keep a man on work all his dayes . the saints had their failings and short-comings , yea , and back-slidings , with many fits of dangerous mis-belief , after they had very seriously , and sincerely , and expresly closed with god , as their god in christ . . many do look for faithfulness in their walk and establishment of faith , from their own sincerity in transacting with god , rather than from the spirit of the lord jesus . they fix their heart in their own honesty and resolutions , and not in the blessed root christ jesus , without whom we can do nothing , and are vanity altogether in our best estate . men should remember , that one piece of grace cannot produce any degree of grace ; further , nothing can work grace but the arm of jehovah : and if men would lean unto christ , and covenant with him as their duty absolutely , whatsoever may be the consequence , at least , looking only to him for the suitable fruit , it should be far better with them : god pleaseth not that men should betake themselves unto christ , and covenant with him for a season until they see if such and such fruit and establishment shall follow , purposing to disclaim their interest in him , and the covenant , if such and such fruit doth not appear within such a length of time . this is to put the wayes of god to tryal , and is very displeasing unto him . men must absolutely close with christ , and covenant with him , resolving to maintain these things as their duty , and a ready way to reach fruit , whatsoever shall follow thereupon , they having a testimony within them , that they seriously design conformity to his revealed will in all things ; and they that have closed covenant with him for the same end , as well as to be saved thereby . . men should be sparing to bring in question their sincerity in transacting with god , unless they can prove the same , or have great presumptions for it . if you can prove any deceit or guile in your transacting with him , you are obliged to disclaim and rectifie it , and to transact with god honestly , and without guile : but if you know nothing of your deceit or guile , in the day you did transact with him ; yea , you can say , that you did appeal unto god in that day , that you dealt honestly with him , and intended not to deceive : and , did obtest him according to his faithfulness , to search and try if there was any crookedness in your way , and to discover it unto you , and heal it , psal . . , . and afterwards you came to the light ▪ that your deeds might be manifest , john . , . and you can say , that gods answers from his word to you , in so far as you could understand , were answers of peace , and confirmations of your sincerity ; yea , further , you dare say , that if upon life and death , you were again to transact with him , you can do it no other way , nor intending more sincerity and seriousness than before : then i dare say unto thee in the lords name , thou oughtest not to question thy sincerity in transacting with god , but to have confidence before god , since thy heart doth not condemn thee , john . . and thou art bound to believe that god dealeth uprightly with the upright man , and with the pure doth shew himself pure , psal . . , . if a man intend honestly , god will not suffer him to beguile himself , yea , the lord suffereth no man to deceive himself , unless the man intend to deceive both god and men. . therefore , impute your unfruitfulness to your unwatchfulness , and your mis-belief ; and impute your want of full assurance , unto an evil heart of unbelief , helped by satan to act against the glorious free grace of god ; and charge not these things upon want of sincerity in your closing with christ ; and resolve henceforth to abide close by the root , and you shall bring forth more fruit ; and by much fruit you lay your self open to the witness of gods spirit , which will testifie with your spirit , that you have sincerely and honestly closed with god , and that the rest of your works are wrought in god , and approved of him ; and so the witness of the spirit and the water , joyning with the blood , whereupon you are to lay the weight of your soul and conscience ; and where alone you are to sink the curses of the law , due unto you for all your sins and failings in your best things . these three do agree in one ; viz. that this is the way of life , and peace , and that you have interest therein , and so you come to quietness and full assurance , john . , . and . , . rom. . . john . . o blessed bargain of the new covenant , and thrice blessed mediator of the same ! let him ride prosperously , and subdue nations and languages , and gather in all his jewels , that honourable company of the first-born , and stately troop of kings and priests , whose glory it shall be to have washed their garments in the blood of that spotless lamb ; and whose happiness shall continually flourish in following him whithersoever he goeth ; and in being in the immediate company of the ancient of dayes , one sight of whose face shall make them in a manner forget that ever they were on the earth . o if i could perswade men to believe , that these things are not yea and nay , and to make haste towards him , who hasteth to judge the world , and to call men to an account , especially about the improvement of this gospel ! even so , come lord jesus . the whole treatise resumed in a few questions and answers . quest . what is the great business a man hath to do in the world ? answ . to make sure a saving interest in christ jesus , and to walk suitably thereunto . quest . . have not all the members of the visible church a saving interest in christ ? answ . no verily ; yea , but a very few of them have it . quest . . how shall i know , if i have a saving interest in him ? answ . ordinarily the lord prepareth his own way in the soul , by a work of humiliation , and discovereth a mans sin and misery to him , and exerciseth him so therewith , that he longs for the physitian christ jesus . quest . . how shall i know , if i have got a competent discovery of my sin and misery ? answ . a competent sight of it , maketh a man take salvation to heart above any thing in this world : it maketh him disclaim all relief in himself , even in his best things : it maketh christ , who is the redeemer , very precious to the soul : it maketh a man stand in awe to sin afterwards ; maketh him content to be saved upon any terms god pleaseth . quest . . what other way may i disc●rn a saving interest in him ? answ . by the going out of my heart seriously and affectionately towards him , as he is held out in the gospel ; and this is faith , or believing . quest . . how shall i know if my heart goeth out after him aright , and that my faith is true saving faith ? answ . whère the heart goeth out aright after him , in true and saving faith , the soul pleaseth christ alone above all things , and pleaseth him in all his three offices , to rule and instruct , as well as to save ; and is content to cleave unto him , whatsoever inconvenience may follow . quest . . what other mark of a saving interest in christ can you give to me ? answ . he that is in christ savingly , is a new creature , he is graciously changed and renewed in some measure , in the whole man , and in all his wayes ; pointing towards all the known commands of god. quest . . what if i find sin now and then prevailing over me ? answ . although every sin deserveth everlasting vengeance ; yet if you be afflicted for your failings , confess them with shame of face unto god , resolving to strive against them honestly henceforth , and flee unto christ for pardon , you obtain mercy , and your interest stands sure . quest . . what shall the man do who cannot lay claim to christ jesus , nor any of these marks spoken of ? answ . let him not take rest , until he make sure unto himself a saving interest in christ . quest . . what way can a man make sure an interest in christ , who never had a saving interest in him hitherto ? answ . he must take his sins to heart , and his great hazzard thereby , and he must take to heart gods offer of pardon , and peace through christ jesus , and hear●ily close with gods offer , by betaking himself unto christ , the blessed refuge . quest . . what if my sins be singularly heinous , and great , beyond ordinary ? answ . whatsoever thy sins be , if thou wilt close with christ jesus by faith , thou shalt never enter into condemnation . quest . . is faith in christ only required of me ? answ . faith is the only condition , upon which god doth offer peace and pardon unto men : but be assured , faith , if it be true and saving , will not be alone in the soul , but will be attended with true repentance , and a thankful study of conformity to gods image . quest . . how shall i be sure that my heart doth accept of gods offer , and doth close with christ jesus ? answ . go make a covenant expresly , and by word speak the thing unto god. quest . . what way shall i do that ? answ . set apart some bit of time , and having considered your own lost estate , and the relief offered by christ jesus , work up your heart to please and close with that offer , and say unto god expresly , that you do accept of that offer , and of him to be your god in christ ; and do give up your self to him to be saved in his way , without reservation or exception in any case ▪ and that you henceforth will wait for salvation in the way he hath appointed . quest . . what if i break unto g●d afterwards ? answ . you must resolve on his strength not to break , and watch over your own way , and put your heart in his hands to keep it : and if you break , you must confess it unto god , and judge your self for it , and flee to the advocate for pardon , and resolve to do no more so : and this you must do as often as you fail . quest . . how shall i come to full assurance of my interest in christ , so as it may be above controversie ? answ . learn to lay your weight upon the blood of christ , and study purity and holiness in all manner of conversation , and pray for the witness of gods spirit to joyn with the blood and the water ; and his testimony added unto these , will establish you in the faith of , and interest in christ . quest . . what is the consequence of such closing with god in christ by heart and mouth ? answ . union and communion with god ; all good here and his blessed fellowship in heaven for ever afterwards . quest . . what if i slight all these things and not lay them to heart to put them in practice ? answ . the lord cometh with his angels in flaming fire ; to render vengeance to them who obey not this gospel ; and thy judgment shall be greater than the judgment of sodom and gomorrah ; and so much the greater that thou hast read this treatise : for , it shall be a witness against thee in that day . finis . a catalogue of books printed for and sold by dorman newman , at the sign of the kings arms in the poultry . choice and practical expositions on the ten commandments preached by james durham late minister in glasgow . a golden key to open hidden treasure , or several great points , which refer to the saints present blessedness , and their future happiness ; with the resolution of several important questions , the active , and passive obedience of christ , vindicated and improved ; two serious , and singular pleas which all sincere christians may safely make to all those ten scriptures which speak of the general , and particular judgment that must certainly pass on all &c. the st . and d . part by tho. brooks late preacher of the gospel at st. margaret new fish-street . a collection of sermons preached at the morning lecture in southwark and else-where , by nicholas blakie . the morning seeker , shewing the benefit of being good betimes , with directions to make sure work about early religion , by john ryther . the interest of reason in religion with the import and use of scripture metaphors and the matter of union , between christ and believers with reflections on several late writings , especially , mr. sherlocks discourse , concerning the knowledge of christ modestly enquired into and stated , by james ferguson . the works of mr. james janeway containing these six following treatises , heaven upon earth , or the best friend in the worst of times ; death unstung , a sermon preached at the funeral of tho. mosely an apothecary , with a narrative of his life and death , also the manner of gods dealing with him before and after his conversion ; a sermon preached at the funeral of tho. savage : invisible realities demonstrated in the holy life and triumphant death of mr. john janeway ; his legacy to his friends containing famous instances of gods providences in , and about sea dangers and deliverances , with a sermon on that subject . life in gods favour , a seasonable discourse in death-threatning times , being the substance of sundry sermons , on psalm . . . in his favour is life , by o. haywood minister of the gospel . a call to prayer in two sermons on that subject lately preached to a country auditory , with an account of the principles and practices of the quakers in matter of prayer subjoyned , wherein is shewed that the quaker's religion is much wanting in prayer , and they themselves grosly guilty in not calling upon god , and of fathering much impiety on the spirit of god , alleadging him in defence of their prayer-less cause . quakerism subverted being a further discovery and confutation of the gross errours of the quakers , published and maintained by will. penn and others of that sect . a warning to souls to beware of quakers and quakerism , by occasion of a late dispute at early in cheshire , all three written by john cheyney minister of the gospel . gospel remission , or a treatise shewing that true blessedness consists in pardon of sin , wherein is discovered the many gospel-mysteries therein contained , the glorious effects proceeding from it , great mistakes made about it , the true signs and symptoms of it ; way and means to obtain it ; by jeremiah burrough . a protestants resolution , shewing his reasons why he will not be a papist , digested into so plain a method , of question and answer , that an ordinaay capacity may be able to defend the protestant religion ; against the most cunning jesuite or popish priest . mr. wadsworth's legacy , being his serious exhortation to an holy life ; or a plea for the absolute necessity of inherent righteousness , in those that hope to be saved . the triumphs of gods revenge against the crying and execrable sin of murther , expressed in . several tragical histories , to which is added , gods revenge against the abominable sin of adultery . a token for children , being an exact account of the conversion ; holy and exemplary lives and joyful deaths of several young children in parts ; by james janeway minister of the gospel . finis . notes, typically marginal, from the original text notes for div a -e express transacting with god. mentis humanæ metamorphosis, sive conversio, the history of the young converted gallant, or, directions to the readers of that divine poem written by benjamin keach, intituled warre with the devil here shewing the readers thereof how to read the same poem aright in these four respects, viz. i. in reference to the substance or history thereof, ii. in reference to the intent or mystery thereof, iii. in reference to the consequent doctrine thereof, iv. in reference to practical application thereof / compiled in a poem by j. mason, gent. ... mentis humanae metamorphosis mason, john, fl. - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) mentis humanæ metamorphosis, sive conversio, the history of the young converted gallant, or, directions to the readers of that divine poem written by benjamin keach, intituled warre with the devil here shewing the readers thereof how to read the same poem aright in these four respects, viz. i. in reference to the substance or history thereof, ii. in reference to the intent or mystery thereof, iii. in reference to the consequent doctrine thereof, iv. in reference to practical application thereof / compiled in a poem by j. mason, gent. ... mentis humanae metamorphosis mason, john, fl. - . [ ], , [ ] p. : ill. printed by f.l. for b. harris ..., london : . in verse. "licensed sept. , . roger l'estrange" later published as: war with the devil, the second part, which is not the second part of keach's poem but an interpretation of it. reproduction of original in bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng keach, benjamin, - . -- war with the devil. conversion -- poetry. good and evil -- poetry. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion the portraiture or platforme of the humane mind in its twofold state , or nature . unconverted and converted . 〈…〉 mans understanding in its eclips , or natural darknes unconverted . . from darknes and ignorance of the saving truth . mans understanding out of th● eclips , or natural darknes converted . . unto light and knowledge of the saving truth the old w●●● the mount of natural hautinesse in the heart of man ; unconverted . from pride and greatnes luke . . de●ending the mount of spiritual holiness in the heart of man ; converted . . vnto grace and goodnes . hebrewes . . asending . the old affections man in his unconverted wrathful nature ; armed . from wrath and lust. the old adam : condemnation man in his converted innocent nature : naked and unarmed to peace and love : divine . the new adam salvation   〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and bee not conformed to this world : rom : . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but bee yee transformed by the renewing of your mind iohannis drapentier sculp●it . mentis humanae metamorphosis ; sive conversio . the history of the young converted gallant . or directions to the readers of that divine poem , written by benjamin keach ; intituled warre with the devil . here shewing the readers thereof , how to read the same poem aright , in these four respects ; viz. i. in reference to the substance , or history thereof . ii. in reference to the intent , or mystery thereof . iii. in reference to the consequent doctrine thereof . iv. in reference to practical application thereof . compiled in a poem by j. mason gent. of fordham in cambridge-shire . licensed sept. . . roger l'estrange . london , printed by f. l. for b. harris at the stationers arms in sweethings-rents by the royal exchange , . the moral argument of this book . concerning the new creature , or regenerate man ; under the six types foregoing . dark , ignorant creatures are we all by birth , of earth first form'd ; still lovers of the earth : fools were we born , and so continue still , fools in our passions , fools in our wit and will ; all natural fools ( as to the truth , ) or mad-men ; proud , poor and blind ; and all by nature bad-men . till man's * eclipsed soul from earth doth rise by a new birth , enlightning his blind eyes ; for when his pride sinks down , & wrathful will , and so his mind ascends the holy hill : when once the truth doth shine within his heart , wrath , pride and ignorance must all depart : for naked came we from our mothers womb , and naked must return to our last home : yea , naked we should live , as babes new-born , or , like the harmless sheep , clean wash'd & shorn , rob'd of his fleece , he envies not the wearer , nor opens he his mouth against the shearer . uncloath'd , unarm'd ; no weapon to defend him , no lordly powers to favour or befriend him . thus on the cross , christ jesus naked hung , a prezident of life to old and young ; to shew how man should alwayes naked stand , under christ's cross with open heart and hand ; ever resigned in his makers sight , and nothing claim as his peculiar right . for all man hath he ows to god alone , nothing but sin and death he calls his own ! o take it deep to heart , ye men of wit , of wealth , & worth , though neer so high you sit : for such by right each christian ought to be , of whatsoever title , he or she. the dedication to the whole universe , with the princes , and people thereof . to the wide world i dedicate this glass , to shew a wonder that must come to pass ; the world's new-birth , and gallantry refin'd , to a more solid and substantial kind . and because much in few i would express , i write my mind in plain an pithy verse . for lo , in my divining thoughts i see , the last fulfilling of that mystery , which sacred scriptures have concealed long vnder a vail , or dark prophetick song : the gentiles fulness with that wonderous news , the calling and conversion of the jews . a promis'd truth , which few or none believes , though for that day the whole creation grieves . but time will cut each mystick knot in sunder , that god may have the honour of the wonder : for then jew and gentile both , shall know there is a god can bring the haughty low. perhaps the sound may rouse some prince or peere , now to begin the worlds reforming year , to stop the stream of vice , and turn the tyde , of wrath and lust , debauchery and pride ; and , as the rising sun , with powerful light dispel the darkness of the worlds long night ; that all the world new-born may speak one tongue , or no man think or do his neighbour wrong : for such by right all mankind ought to be , and so make good this following history . art thou a master of israel , and knowest not these things ? — namely , thine own new-birth , and the worlds new-birth to come , john . . the young converted gallant . the first part ; or first direction general to the readers of the divine poem aforesaid , in reference to the substance , or personal history thereof . good readers see , who take that book in hand you read aright ; that is , to understand ; for else , i fear , that some misapprehension may judge that work at best , but man's invention , some pious fancy , not a real truth , concerning this un-named new-born youth . had but the author told this convert's name , all might have given credit to his fame ; but since his praise , and virtue is so much , without a name , he may be called none-such . for , in the compass of our hemisphere , no-such new-star , or comet doth appear ; there 's no such figure in the heav'nly plain , between orion's hilt , and charles — his wain : no such young saint , which by just steps doth clime the ladder of conversion in his prime ; descending and ascending by degrees , christ's cross betimes , with humble heart & knees . yet to cut off all doubt , i 'le here proceed , and take for granted what i there do read , and tell the progress of this converts way , in his low state ; and first refining day . for such , by right , each reader ought to be , and so make good this following historie . advertisement . sirs , in the reading of this convert's story , observe aright the several steps , or degrees of his conversion ; namily , six descending , and six ascending : the six descending shew the virtues and graces proper to repentance , and mortification , in forsaking and eschewing of evil : the other six ascending , shew the virtues and graces of obedience , and renovation in practising the good. i. the first mortifying grace , or vertue , or first step and degree of his conversion , descending , viz. humility of spirit . view here a * princely * youth ( the sts. delight ) from the wrong way converted to the right . conscience , and truth , as witnesses appear against his pride , and strike his soul with fear . his height and state , astonishment soon dashes , when he conceives himself but dust and ashes : and thus baptized in a new white dress , begins to shine in robes of lowliness . for like as drossie oare doth change to gold when pure refining fire dossolves the old ; so minds new chang'd , new manners soon do take , and hearts , by grace refin'd , their dross forsake ; namely that pride , which in the soul doth lie , that first born nature call'd * egoity . lo ! thus this gallant 's chang'd , & all his wildness , is now dissolv'd to meekness , and to mildness : all his unruly passions are made tame , and loose affections wrought to sober frame . his love , his wrath , & joy , grief , fear , & hope , all six move gentle in their bounded scope , as calmed seas when stormy blasts are stay'd , and swelling billows in the deep are lay'd . or as the humbled prodigal returning to his lost home , with blushing & with mourning , for he 's asham'd , and blushes to appear before the just , whom he did scorn and jeer . thus mortify'd , and chang'd , in deep remorse by free consent of will ; not form , or force : he 's strip'd of all , not by the hands of thieves , but by the power of truth , which he believes . for truth hath over-powered his belief , and makes him think , of sinners he is chief . and this his first step is , in degradation , leading the way to fuller resignation . the reason of this first way in conv●rsion . for though high honour god himself doth give to all his saints , who here obedient live , yet man must first descend from his own glory , and so come down unto the lowest story . he must come down from that exalted throne in his proud heart , and his own self disown , before he can ascend in perfect love , to contemplation of the life above . and e're to sion-hill he dares go on , he first comes down from lofty babylon ; that babylon great , where he was born an bred he leaves and loaths , as to her joyes quite dead : and so falls down a prostrate publican , that god may have the honour and not man. lo ! by this step this gallant first descends , before he climbs the hill to which he tends ; for such a one each gallant ought to be , and so makes good this converts history . ii. the second mortifying grace , or virtue ; or the second step and degree in his conversion , descending ; namely , impartiality in iudgment , concerning sin , and errour , vice and vanity , and every evil. thus , first brought low in spirit , meek & mild , fit to receive instruction as a child ; he in his youth a new christ cross doth learn , 'twixt good and ill , the difference to discerne ; to chuse the good , and to refuse the ill , the next hard cross unto a gallant 's will : for it is death unto a high-born spirit , to judge aright the sin he doth inherit . but now his conscience is awak'd from sleep , and made alive ; late risen from the deep ; and by that light of conscience , wond'rous clear , the pow'rs of darkness he doth see , and hear , vvith open eyes he sees how vain a king did rule his soul , and sense in every thing ; for 't is a saying , and a truth of old , all that doth glister is not perfect gold. yea , thus our father first lost paradise , a false-appearance did delude his eyes ; and since that day to this , a glistering show deludes us all ; we nothing rightly know , 'till conscience doth consume man's vain desire , like to a shining , and a burning fire . the process followeth . thus , this enlightned convert doth begin , to judge aright of vanity and sin ; to pass a righteous sentence on truth 's side , and not prevaricate with pomp , and pride : if conscience should mistake , yet truth cannot , ' though that o're-see , yet this will hit the blot . for now the beam is pull'd from his own eye , that he the mote in others may espye ; he sees that all is vain this world commends , for honour , pomp , or pleasure ; or like ends. he sees how vice puts on a brave disguise , to make it pass for good before mens eyes ; as jugglers do , or players on the stage , who with a cheat our wandering eyes engage . but , above all , he doth discern full well that dark abysse , which leadeth unto hell , call'd pride of gallantry ' , and of gentile ' state , in which he liv'd involved , deep of late ; he sees how vain those gentile gloryes are , which in false shape , him and the world insnare ! he sees , besides , the several faults and crimes , and sinful fashions of these sensual times : and how base flattery too doth cover all , 'till all at last to desperate hardness fall . o 't is a blessing to discerne each errour , vice , and false virtue , scruple , & vain terrour ! the election and decree . thus having made a true discovery of sin , and vice , and every vanity , he now proceeds unto election next , and to reject the ill that him perplex't . a throne of judgment now is set in heaven , ( in his own soul ) and a true sentence given , that all is vain , which men call gallantry , vanity of vanities , all is vanity : whether in sacred , or in civil things , in priests , or people ; in subjects or in kings . and thus condemning what he judgeth ill , proceeds to execution in his will ; which is the third degree of his descending , step after step , his life , and faith amending . the increase of his faith hereupon . for in his heart true faith hath taken place , panting still more and more for saving grace , of which he hath a taste , his soul delighting , and all his inward faculties inlightning . so by that grace divine is brought about to work with fear his own salvation out ; 'till by obedience to that light so pure , he make his calling and election sure ; and at all times and places bears his cross with constant mind , whatever proves his loss : none can deter him with vain words , or fears , or laugh him out of judgment with their jeers . and such a one each gallant ought to be , and so make good this converts history . the end of the second degree descending ; called , impartiality in iudgment , concerning good and evil. . the third mortifying grace , or virtue ; being the third step , or degree of conversion , descending : namely , execution of iudgment : or the performance of the will , in forsaking vanity , gallantry , and pride of gentility . thus , having well decree'd what he foresees , he hast's to execute his just decrees , and to perform what he resolv'd before , to set upon the work , and droll no more ; for many do resolve , but few obey ( like this true convert ) what they think , or say : so light , so loose , so empty and so drie are mans best thoughts in his vain gallantry : for all his resolutions are a jest , and he a gallant hypocrite at best ; like to a barren cloud that mounts on high , yet never yields a shower from the skie ; his life 's a dream , and in a dream he walks , he 's fast asleep , and in his sleep he talks : because his will the first birth doth suprize , and suffers not the second birth to rise ; which should give life and vigour to the will , to execute his thoughts against the ill. therefore i here will let my readers see , how these two births do differ or agree . the difference of the two births , old , and new. many degenerate gentile sparks there are , but to find one regenerate , is rare ; many high-born , ( and that 's no news to hear ) but one new-born , a wonder doth appear ; of such a one our news-books never told , nor yet the belgick's mercury of old : and therefore marvel not if i supply , the old defect with this new history . two kinds of birth the scripture well explains , esau the first , jacob the last obtains . these names , two natures do imply ; and so the last supplants the first , and brings it low . for a new nature , doth a new name take , and a new birth doth a new christian make ; 'till now , this gallant did usurp that name , but his new birth makes him to be the same . and far more noble is this second birth ; for this from heaven comes , but that from earth : yea , this is born of god , but that of man , this calls god , father ; that , nor will , nor can . this noble birth transcends each coat of arms. all natural extract , or the field alarms : and for this birth this youth , himself bereaves of his first birth , and its vain-glory leaves , with all its tinckling titles of degrees , to which men bow their heads , and bend their knees . this was the third hard cross to this poor soul , for all the powers of hell this work controul ; old satan's kingdom cannot stand one hour , in that poor heart , where pomp hath lost its power . nor can gentility in its pride agree with christianity in true sympathie : for these to princes are as opposite as light and darkness , or as black and white ; the jew and gentile don 't more different seem , than gentleman and christian in esteem . dam me to hell , the sinful gallants crie , hell is their portion ; sin their propertie ; to whom this convert stands a pattern here , of true repentance , and of holy fear , of true nobility in the highest kind , born of humility in the lowest mind . who to obtain a new-name , as new-born , leaves all vain trappings , which his name adorn , and here degrades himself of gentile pride , so to be made for christ his lowly bride . for such a one each gallant ought to be , and so make good this gallant 's history . the end of the third degree in conversion , descending ; and third mortifying virtue ; called execution of iudgment , and will. in forsakeng all vain gentility . the fourth mortifying grace , or virtue ; being the fourth step or degree in his conversion , descending , called , rationality , or true discretion . in bridling of the wit , and lordly tongue . thus now bereft of his gentility , for conscience sake in deep humility . and of that vain imagination late , which airie titles bred in his first ' state , such as the vulgar their commanders give , though ne're so vile , ' though ne're so vain they live ; he now doth wonder how he play'd the child ▪ with those fine rattles which his wits beguil'd . and next he strives with all the power he can , in all his words to prove a rational man : for speech is given unto all , but few attain in speech the moderation due . therefore himself he now doth recollect , and both his tongue , and his wild wit correct . he that can rule his wit , doth rule his tongue , else it will prove oft-times too large , too long : thus a new work he now doth undertake , as well for credit , as for conscience-sake : and so becomes a well composed soul , whose babbling wit , true reason doth controul . his words are few , he in deep silence dwells , and only to the wise his minde he tells ; lest he be made at any time or season , a scorn to fools , that understand no reason . reason's the jewel which his soul doth prize , as giving sight to his awak'ned eyes ; regenerate reason now becomes his guide , in all his words , & works , & thoughts beside ; a god-like image , and a light divine , when saving faith its grossness doth refine ; but 't is preposterous piety to make reason the ground of faith , and truth mistake . for god's the lord of reason , and of sense , of phancy , judgment , and intelligence ; yea , he is lord of language , and doth give reason to man in language pure to live ; and by that light to rule his vagrant tongue , least he exceed in talk , or speak what 's wrong : to guard his lips as with a flaming sword , for man must give account of every word , of every idle saying , jest or story , which he of vents for his own praise and glory . the tongue 's a bruitish member void of wit , and man must keep perpetual warr with it , and stand upon his watch to keep it in , lest it fly out , and fall to deadly sin : for all man's talk is either good or evil , so he an angel acts , or else a devil . therefore , observe in each particular , how reason leads this convert , through this war , where he finds several enemies at hand , they against him , he against them doth stand . the several particulars follow concerning vanity in discourse , and here forsaken , as the enemies to reason , faith and truth . . the first particular vanity in speech ; namely , lightness , iesting and laughing . forsaken by this convert . and now this noble princely * youth begins to take account of all his verbal sins , which seem'd before an ornament , and grace to his high-birth , his quality and place : but now this laughing spirit he corrects with solid looks , and his light humour checks ; for manly reason in his sober school permits no scholar there to act the fool , to vent his with , or laugh at his own jest , or to make sport in vain for all the rest : for nothing more corrupts the work of grace , than a loose jesting tongue , and laughing face . . the second particular forsaken in vaniloquie ; viz. complement . and next he leaves his nimble tongues activity in complemental , fine , and false civility ; false flāttering titles now he gives no more , nor lends the name of madam to a whore , nor sir unto a knave : all gentile oaths , and humble service , he both leaves and loaths . for all his care is to serve god aright , with lips unfeign'd , in all the peoples sight . . the third particular in vaniloqui forsaken ; viz. amorous discourse , songs , and uerses . and , to proceed , he now no more rehearses to his fine misse , his amorous books & verses ; into the fire he casts his playes , & burns them , for fume they are , and into fume he turns them . like unto like ; from wanton flames they came , and must again return into a flame . his aerie sonnets , and his wild romances , tales , fables , fictions , and a thousand chances of wandering knighthood , and brave chivalrie , are now all mute , and in deep silence lie . one penitent * psalm doth more his soul delight , than all the books of mirth , that wit can write ; saying , o lord , with grace my heart renew , and fill my lips with language chaste and true . . the fourth particular vanity in talk forsaken ; viz. telling of uulgar news . nor tells the news from any forreign part , for he finds news at home in his own heart : there 's civil warrs begun , and like to hold , for sence by reason scorns to be controul'd , because he long hath reign'd as elder-brother , and frets to be supplanted by the other . nature and custome would not yield to grace , nor to the spirit would the flesh give place . pride still would be supream , and carnal lust would reign and rule , and be accounted just. his wit , his will , & fancy , all cry treason , against the truth in his anointed reason . old satan too , if possible , would fain , the castle he hath lost , once more regain ; but in this converts heart , grace keeps the field , ' til all at last to truth and reason yield . and this good news he to his friends imparts , who feel & find these warrs in their own hearts . o that the gallants of this age ( as well as forreign news ) this home bred news could tell ! and fill our news books with these holy warrs , in stead of christians most unchristian jarrs . . the fifth particular vanity in talk , forsaken ; namely , religious debate . as for the sects , and churches , & their wayes ( his heart 's his church ! ) he none of them gainsays though they gainsay each other , & opose each others tenets , both in verse and prose . sect against sect , church against church ingage , swords against swords , tongues against tongues do rage : what some call truth som others hold for lies what one condemns , another justisies ; and 't is impossible to please them all , 'till they have more of honey , less of gall. some preach by books , some reason , some by spirit ; some preach free grace , & some free-will ; some merit ; some for the churches institution stand and some against them rise throughout the land : thus , pro and con , tossing the ball about , they fill the land with wrangling & with doubt : and wilst each party strives to get the ball , sometimes they give , and sometimes get a fall . ☞ reason's advice in this case . but peaceful reason , in his low contrition , bids him sit still , and mind his own condition , gentle to hear all sides with patient ear , but unto nooe , save christ's own voice , adhere ; for as in life he 's neither vain nor vicious , so he 's no wrangling make bate , or seditious : a fit companion for those souls alone , who with the whole creation sigh and groan . for such a one each gallant ought to be , and so make good this converts historie . the end of the fourth degree , descending ; called , rationality in speech , and bridling the gallant tongue . . the fifth mortifying grace or virtue ; being the fifth step or degre in his conversion , descending ; namely , abstemiousness , or continence , in meats , drinks , & cloaths , and all sensuality . thus when his reason into light was brought , and from its dark eclipse to clearness wrought having first learn'd himself thus to deny of gentile talk , and all vaniloquie , lo ! this young * heir , born to a large possession , leaves all to follow christ in strict profession , and in new-life , with dayly sin-denyal , bears his first cross in many a tempting tryal . for now his joyes run a contrary way , quite cross to what they ran in his first-day . his hawks and hounds he leaves ; for all his care is to find out the truth , not hunt the hare : his fleet-race horses all are quite out-run , for he hath now a larger rarce begun : his tables , cards and dice he flings away , for he hath now a harder game to play , whilst tears do trickle from his mournful eyes , with sad remembrance of his vanities ; for he play'd wrong before : and doth begin a second game , against each youthful sin. his costly dishes , and delicious fare , and gaudy dress , which he was wont to were , he claims no more , for pride , or ornament , but having food and raiment is content , and with a dish of herbs , or garden-sallet can dine or sup ; and satisfie his palate . his sword and belt , his periwigge and plumes , his whiting powders , and his strong perfumes , all sent and smell like adled eggs quite rotten , or like good chear , long vented and forgotten . to both th' exchanges he now bids farewell with all the modes and fashions there they sell ; all the attractive shooing hornes of vice he hates as vermin , and aegyptian lice . his moderation and gratitude . thus in his moderate food , and comly dress , he keeps the mean , and balks all vain excess ; what e're he wears , what e're he eats or drinks , of christ's last supper , or his cross he thinks ; and setting all his old excess a part , he keeps a daily eucharist in his heart : perpetual thanks do transubstantiate , and change his mind into a heav'nly state : for that is the right transubstantion , which most mistake in gross imagination ; who in their blinded superstition strange ( themselves unchanged ) think the bread should change . and this vain error , for four hundred years , hath fill'd the christian world with doubts & fears ; but this wise convert in his changed sight , free from that errour , ears and drinks aright : for he himself is changed , and his food , in his new-change , is by due thanks made good : and as a nazarite thus he doth endure both in his diet , and his habit , pure : for such a one each gallant ought to be , and so make good this converts histerie . th end of the fifth degree , descending ; called , abstemuousness or continency . touching sensuality . the sixth mortifying grace , or virtue ; being the sixth step or degree in his conversion , descending ; namely , solitude , or separation from all uain and uicious society . who e're hath learn'd to bridle in his tongue no more to vain acquaintance doth belong and so remains the last and greatest wonder , the heaviest cross , and hardest to come under , as if the soul from body were divided , and with the flesh no more the spirit sided . for now his old aquaintance , and sweet friends whom as his soul he lov'd he reprehends ; his consorts , kindred , and relations dear he baulks , he shunns , & seldome doth come neer , he keeps aloofe from all ; and doth not dare to eat or drink with those , who lye , or sweare . vain company he loathes ; pure grain from weeds he now discerns , no more with swine he feeds . yet if occasion chance to draw him in his care is then to keep himself from sin : and as a sheep feeding among the beasts , he 's all alone , though present at their feasts : for ' though among them , yet he is not of them and rather doth bewail , then scorn , or scoffe them . from sin and sinners both he turnes away , and their allurements scorns though ner'e so gay . for all his joy is fix't on higher-things , a fit companion for the best of kings ; for now the king of saints doth not disdain to sup with him , and in his heart to reign . yea after all he leaves the glorious court , with all his pomps , & pleasures , game & sport , and one day by his cross had rather ' bide , than in the court a thousand dayes beside . the painted madams , and the spotted faces , vvith amorous arms he now no more embraces , and to his tempting miss dares boldly say , i am not i , begone , away , away . that park he baulks where gallants sacrifice to venus and her nymphs their hearts and eyes : at the she-bulls he laughs , and turns his eyes from the beholding of those vanities : for he is turn'd another creature quite , nor sin , nor sinners can give him delight . the ignorant vulgar crew , both high and low , vvhether in silks , or homely vveed they go , he both declines , and will at no time dwell vvith such as can't their right from left hand tell . but yet those lowly-souls , who are content to leave their vulgar confidence and repent , those he bids wellcome to his house and table both rich and poor , the best that he is able . for such a one each gallant ought to be and so make good this converts history . the end of the six degrees descending with the six vertues and vices therein described as opposites . the uertues . . humility of spirit . . impartiality in judgment . . contempt of gallantry . . rationality in speech . . sobriety and continency . . solitude or separation . the uices . . haughtiness of spirit . . partiality in judgment . . pride of birth , and gentility . . vaniloquy and multiloquy . . sensuality and excess . . vain society . the six ascending degrees follow . the entrance . to the six degrees of conversion ascending and sayling through the waves of this world. thousands we see in their preposterous will boast of good works before they leave their ill. which is the cause of all hypocrisie to those who still in unconversion lye : but sure the vessel first they should refine , before they pour therein the good new wine ; as this wise convert here hath well begun , and so his first great cleansing work is done . who having learn'd the wrong way to descry where splitting rocks , and swallowing quick-sands lye. kept safe from shipwrack , and the syrens baits , by sayling wisely through the dangerous streights , he in his new-built ark , well pitch't and mann'd now shoots the gulf * into the new-found land , where there are pretious stones and gold that 's good , as in that place , where paradise once stood ; and so begins a second voyage here , and in the right good way his course to steer . for having first descended that high hill of pride and greatness in his wit and will , unto that holy hill he next proceeds of grace , and goodness in his words and deeds . which none attain but those new-born of god , first taught of him , and humbled by his rod , as this young saint , who to the world about him stands a rare pattern , ' though most fleer and flout him . yet such a one each gallant ought to be , and so make good this following history . advertisement . having finished the six degrees descending the hill of pride in the heart of man , through the six virtues of mortification and repentance in the work of sin-denyal ; now remain the six degrees ascending the hill of holyness , in the heart of man , through the six graces of obedience ond renovation in the work of self denyal , as concerning this young convert . . the first grace or degree of his conversion ascending , namely , his resignation , trust and dependance upon gods good-will and providence ( not relying on his wealth ) with industry , labour and diligence in his affairs and calling , which is husbandry . first , his n●w course of goodness * he begins , with leaving of the city , and her sins ; london he quits , and so himself doth solace with lawful joys in his own country-palace . from court to cart he turns in duty bound to manage his estate , with judgement sound ; wise to foresee , and warie to prevent each dangerous cross , least he too late repent . yet if afflictions happen or sad loss , as sent from god he gently bears his cross ; and now begins to exercise his hands in taking pains about his house and lands , to plant and set , to lop , to prune , and graft , with all the mysteries of the rurall craft : to overlook his cattle , great and small , his herds , and flocks , at pasture or at stall ; to see his lands well till'd , and closes fenc'd , his grounds in season all well drain'd and trench'd . and to avert the dregs of gentile sloth ( which to the soul 's a canker and a moth ) he sometimes puts his hand unto the plow , and sometimes to the forke or spade doth bow ; sometimes perhaps he takes the flayle in hand , and with strong nerves doth well the same command . for god to man this priviledge allows , to eat his bread with sweat of his own brows : and 't is an ordinance for ever blest six days to labour , and the seventh to rest . nor doth this convert gallant here ●eny his grand-sire noah's trade was husbandry ; and he like him doth plant and plow and sow with his own hands , nor scorns to reap and mow ; without disparagement to'his birth or name his honour , worship , credit , or his fame . for there 's no title ( do what heraulds can ) excell's the primitive name of husbandman . a title , great and good. knight , ' squire , and gent. are all but upstart terms of ornament , and to themselves no good at all can do with their brave swords , and belts , and feathers too ▪ it is the plow that keeps them all alive , whilest they for titles and preferment strive . and thus he spends his time in lawful pains , respecting more gods honour then his gains ; to him alone he looks , on him doth ' call , for now he finds god's blessin'gs all in all , gods favour and his blessing far surmount the high'st promotion in the world's account , therefore his gold is not his god , or treasure , but only doth depend on his good pleasure : and thus his lands and large revenues are all sanctifi'd and blest with pains and care , and such a one each gallant ought to be , and so make good this converts history . the end of this degree ascending in the first step , viz. good husbandry and industry . . the second degree in his conversion , ascending , consisting of sincerity , integrity , upright dealing ▪ and the like uirtues , the second step he takes up sion hill is upright dealing in his business still ; the same that good king david doth commend as a blest * rule of life tow'rds foe and friend : to this new work he sets , to dignifie his state and calling , with integrity . and as a lyon all the beasts doth awe , his brutish swains he orders by a law , that no poor neighbour , may sustain oppression by him or his in all his large possession . for he still makes a conscience of his ways , and what is due for hire , or work he pays , full just and true ; and harmless as the dove , he nothing owes to any one but love. all force and fraud he hates , all base extortion , ever content with his own lot and portion . and rather suffers wrong in any case , then do the least in his great pow'r and place ; but yet the willful trespasser he pays in his own coyn that he may mend his ways ▪ yea if that ought was by his sire ill got he doth restore all back and keep it not be 't house or land , field , fen or piece of ground , here ten , there ten , perhaps an hundred pound , what e're was wrong he makes all right and eve● and by such steps * ascendeth into heaven . lo ! such a one each gallant ought to be , and so make good this converts history . the end of the second degree ascending , viz. upright dealing , and sincerity in his place and calling . the third degree in his conversion , ascending ; consisting of liberality , hospitality , bounty , charity . and the like uertues proper to his calling . go and sell all thou hast , house , land , and store , saith christ unto the rich , * and give the poor , so come and follow me , and thou shalt have treasure in ** heaven , and thine own soul save . this rich young man believing what christ says , unto his word submits and it obeys . in love to him he visits oft the poor , and oft doth feed the hungry at his door , yea oft he cloaths the naked in compassion , for christs own sake , not for vain praise or fashion oft doth he aid the pious in distress , and feeds the woman in the wilderness ; nor is he wanting to the painful preacher , to every faithful flock and faithful teacher . he frees the wrong'd and pleads the poor mans cause , that is opprest by violence of laws . and to the prisners oft his bowels turn , who in their bonds without all mercy 〈◊〉 . all his delight is now in doing good unto the good with rayment and with food , with gold and silver and with his best store and only grieves that he can do no more . for he counts nothing now his own , but grace and only is a steward in his place : thus by his love to christ ( most firmly wrought ) to perfect self-denyal he is brought . lo ! such a one each gallant ought to be , and so make good this converts history . the end of the third degree ascending ; viz. liberality in his place and calling . the fourth degree of his conversion ascending , consisting of verity , essentiality , and reality in his words , belief , prayer , &c. in his calling . in his next step , he unto great and small now speaks the truth ( the hardest talk of all ) without excust , or mentall reservation , a double tongue , or slie equivocation ; for what to gallants is more hard or rare , then to speak truth , and neither lye nor swear . nor yet to laugh and scoff , to jest and jeer , to boast and brag , to dare and domineer ! a work which one of thousands cannot do , so hard it is to mankind to speak true ! in all mens trades or talk , we seldome find the man whose words hold current with his mind ▪ yet truth he speaks , the mark of his profession , seal'd in his inwards by a deep impression , his promise is his bond , his word full sure his yea , and nay , more firm then law endure ▪ and next a true belief ( to all intents ) he now doth yeild to gods commandements : a work full rare 't is to believe indeed the word of god , and to obey our creed . o where 's the man that doth believe aright . what he believes and followeth his own light ? two kinds of faith there are both known full well one saves , on damns : one heaven makes , one hell . this saving faith this convert hath obtain'd , the other he hath left and quite disclaim'd . besides both these , a wonder strange to tell he prays aright ; his words all ordered well . a true confession now he makes of sin , and so a true remission followeth in , his new devotion doth his old surpass , with real prayer , not with verbal mass , and thus this convert makes the truth his care , truth in his talk , in his belief and prayer . lo ! such a one each gallant ought to be , and so make good this converts history . the end of the fourth degree ascending , viz. uerity and reality in his words , belief and prayer in his calling . the fifth degree of his conversion , ascending ; consisting of equity , justice , impartiality , magnanimity , wisdom , and the like vertues in the administration of justice , call'd thereto . having well learn'd to rule himself aright , he 's fit to rule th' unruly by his light , by truth's just light i say , not might alone , for might ne're governs well when light is gone . thus arm'd with christian courage , truth and grace , he next accepts a ruling elders place ; resolv'd to serve his country with his sword , like joshua dreading no mans look or word . adorn'd with every virtue , power , and state . essential to a true-made magistrate ; to guide and judge , to counsel and direct , to curb the proud , and lowly to protect , for he keeps not his courts of law and leet , for fees and fines , but justice due and meet . his sword and belt are now no more his own , but consecrate to justice and her throne : his two-edg'd blade he wears no more in vain , for fancy , fashion , favour , feare or gain ; but as a needful instrument of power , vertue to serve when vice would her deflowre . for he that 's just himself may others guide , and wear the sword of justice by his side ; a joy to good , and to the bad a terrour , a friend to truth , a foe to vice and errour . the sword belongs unto the just and true to give to just and unjust both their due ; and for no other end should it be worn by any man , that to the truth is sworn . lo ! such a one each gallant ought to be , and so make good this converts history . the end of the fifth degree in conversion , viz. impartial iustice in his office , place , and calling . the sixth degree in his conversion , ascending ; consisting of sanctification , illumination , divine knowledge , right information and instruction , with the like graces , proper to an eminent converted person in his calling . rightly adorn'd with robes of sanctity he takes his highest and his last degree , which to the top of syon hill doth reach , where he the true and living word doth preach . for fill'd with light divine , free from all taint , he of a gallant ●urnes a preaching saint , not for base lucre , honour , or renown , a golden miter , or a triple crown , nor yet for high preferment tythes , or hire , but from an inward call , and free desire . he to his birth accounts it no disgrace , well to perform a teaching elder 's place ▪ to high and low he doth instruction give , exhorts , reproves , and shews them how to live , confuting all the atheists of the land , and all apostates who the truth withstand . yea in the faith his family he teaches , his house a temple is in which he preaches . nor doth he preach by notion or conceit ▪ from other hands , which often proves a cheat . he needs no book ; the book he preacheth by in his own soul doth ever open lye . for he that speaks the thing that he is not , is often hit , and often makes a blot ; but he that writes or speaks the thing he is , can neither write or speak that thing amiss : for he is taught of god , who well can teach both high and low his saving truth to preach . and now he wears a breast plate shining bright with twelve rich pretious stones , all full of light : the vrim and the thummim he doth wear , both his pure life and his pure doctrine are , for there is none too great or honourable , to preach a saviour born within a stable , to preach christ jesus in the open light there 's none forbidden , neither lord nor knight for he is lord of all , the lord of lords , who laughs to scorn their bul-rush glit'ring swords he wears a sword bright shining on his thigh , that soon cuts down all pride , be 't ne're so high . and this our convert galiant here well knows ☞ this saving truth too high and low he shews ; he tells how god by his own power and might , hath brought his soul from darkness into light ; and shews by what degrees that light is wrought within the heart , and to perfection brought . and let none murmur , at his heav'nly unction , a gift divine above each earthly function ; for he fears not the persecuting rage of rome's conforming , and confining cage , nor yet her bloody power , which ever acts by fire , and sword , imprisonment , and wrack but on he goes the truth still to dispence , ' though all the fiends of hell should take offenc● because his faith on that firm rock is grounded , in his new-birth , which cannot be confounded . lo ! such by right each christian ought to be , of whatsoever title , or degree . the end of the twelve graces or degrees in true and real conversion . the six first descending , and pointing to repentance : the six last ascending , and pointing to obedience in the faith dying to sin , and living to righteousness . objection to this story . sure this rare phaenix all would gladly see , this bird of paradise , what ere he be ; of whatsoever family or race . of whatsoever quality or place . but some will say , he is not to be found within the clymate of our english ground , for what young papist or young protestant can subscribe himself this new-born gentleman ? our natural groves and forrests cannot yield this bird of wonder , nor yet fen or field parrats and peacocks in our land are many , but such a phaenix in our coasts scarce any who thus to death in his own ashes burn'd , to a new creature is reviv'd and turn'd . the answer to the objection . but well ! who ere in mind is thus transform'd , and with these graces in his life adorn'd ; he by these steps attains the holy hill , on which the dewes of heaven do distill , which heav'nly dewes the vertues are ( here taught . ) by which his soul to peace and rest is brought . for the receiving of the rest begun is earnest given for the rest to come ; and a perpetual sabbath now he keeps , whil'st in his saviours bosome safe he sleeps : his yoak is easie and his cross made sweet for now the cross and crown each other greet , and he sits down a conquerour in peace , the field is won , and all his labours cease : the world , the flesh , and sin , all thus eschew'd , lo , hell and death are vanquish't and subdu'd ! death is no death to him , when his life ends , it to eternal life forthwith extends . and so concluding , here i 'le fix my staff , and end this story with his epitaph . the true converts epitaph . after a sharp and weary fight with sin , and sinners both , in hope the crown to win , lo ! here i rest in this soft bed of dust , waiting the resurrection of the just. twice was i born , and so two births have seen , twice did i dye , two deaths to me have been ; i phaenix-like have my first rising known , and so on wings of love am upwards flown ; my heav'nly part ascended is on high , whil'st here in hope my earthly part doth lye , till it shall rise again in glory blest , ( with all the saints ) in their eternal rest . ye gallants all , who view my history , so live , and dye , as you may rest with me . the conclusion to this first part. and thus some readers may perhaps make bold , ●o argue and object as i have told , ●ouching the story of this new-born youth , which most will doubt , and few receive for truth . and yet perchance there may be such a one here and there found like some rare pretious stone ; yea partly i believe and partly know , ●ome few there be who truth will not forego : ●uch as in prim'tive times , old records say ●rom gallants turn'd to martyrs in their day . though the same cause of suffering is not now , ●s then , when saints to idols would not bow , we for opinions suffer oft head-strong , ●nd seldome suffer right , but often wrong : he 's the true martyr and the sufferer too , who dyes to sin as all true converts do . the transition . and so i pass from substance to intent , and plainly shew what by this youth is meant both in his natural and converted state , observe it well whilest i the truth relate , that you may be enabled to apply both states unto your selves impartially . for though at first all can't reform with speed , yet all may be inform'd by what they read : and they that would true reformation win , with information they must first begin . light before life was made 'i th first creation , and so is still in mans regeneration . the end of the first part of the book . and of the first direction general to the readers of the foresaid divine poem , written by b. k , in order to the substance of the personal history thereof . the second part of this book ; and second direction . to the reader of the foresaid divine poem , touching the young converted gallant . in reference to the intent , moral , and mystery thereof . the entrance thereto . thus have you heard the story plainly told , touching the person of this convert bold , ( though here not nam'd : ) but now lets inward look , into the mystery of that sacred book , what that deep allegory here implyes , and what that mystick story signifies . two kinds of men , this youth here represents , in his two natures , and his two intents : worldly the one , and heavenly the other , which never can agree with one another , one good , one bad ; from which two properties two general flocks or partyes do arise . readers observe them well , and you shall see with which of these your lives and faiths agree ; and by the marks distinct i will you shew , the one tribe from the other you shall know : for it is worth your knowing , that thereby you may both them and your own selves descry . the first of these is of this worlds vain ways , the other her hypocrisie gainsays ; and in reality doth still delight , that his good life may shine in open sight . now with the first of these we will begin and trace the world in each peculiar sin : and having done with her we will proceed to a more holy and more heav'nly breed . . the first mystery of iniquity opened , viz. the worlds whoredome , and sorcery . see john . , . ☞ who ere shall view our authors work once more , shall hear it tell that this vain worlds a whore ! a whore in grain in purple and in scarlet , oft stript and whipt and branded for a varlet , a tempting bawd , and an enticing punck , who with her wine makes all the nations drunk . and besides that , a most notorious witch , ☞ with her inchantments charming , poor and rich , all more or less are still bewitched by her , and all admire this whore , this witch , this lyar. circe she 's nam'd of old , for to all shapes she could transform them all , hogs , dogs , or apes . this is that gorgon witch whom perseus slew , for all to stones she turn'd that her did view . nay , besides this a goddess of great fame ☞ she was and is , diana call'd by name ; a temple large she hath o'relaid with gold , where thousand thousands worship , young and old . the grave divine , the lawyer , and physitian , the poet , player , painter , and musitian : the tradesman rich , and scholar in his gown , the lord , the lady , and the country clown ; all do fall down and worship at her shrine , if once they tast the sweetness of her wine , pleasant unto the mouth , but yet alas ! a serpent lyes i' th' bottome of the glass . line upon line , book after book men write , yet still this whore doth reign the fools delight , christ and his twelve apostles all condemn her , all did renounce , abhor her , and contemn her , yet the proud fools ( her mintons ) all adore her , all doe her service , and fall down before her : and still exalt her power and dignity above gods laws , and god himself on high . and solomon tells ; how the young * fool she mocks with her fair tongue , and brings him to the stocks . where he becomes her captive bound in chains of fettering lusts ; thus ore his heart she reigns : till through his liver she conveighs a dart , that strikes him dead . and wounds him to the heart ; then he 's her own , and she hath made him sure , he is her servant ; she his quean , and whore. this whorish woman , solomon means the world , with her perfumes and amorous tresses curl'd , one hair whereof , when she is pleas'd to do it , can draw a world of conquered lovers to it . and by this youth he means the humane mind , in its first , foolish , unconverted kind ; like to a wanton youth , or wild young fool , or as a treuant running from the school , or like a vagrant rogue , that scorns all law , and whom no rod , nor reason well can awe . though in a mortar you this fool should bray , he still will be the same what ere you say , for he doth hate to be reform'd and taught , or unto wisdome by instruction brought . and such we all in our first nature are ▪ ☜ whom this vain world doth with her sweets insnare . for all through lust and pride , do subject stand , to her strong charms , and live at her command : all are this fool , if not by grace control'd , the learned , and unlearned , young and old ; both turk , and jew , and christians unconvert , who the true faith and cross of christ desert . thus in the first place you perceive what 's meant by this brave youth , and what 's the first intent , according to his first and natural state , of which you all at first participate . the second intent , and second mystery of iniquity opened . touching the worlds two chief temptations , or , fruits of the wild nature . now this grand whore two lovely daughters hath , like to her self , voyd of all truth and faith , and with their natures their two names agree , that all may know their natural pedigree : for sensuality the first is call'd , gentility the other is install'd . these are thy imps o antichrist thou man of sin unjustly call'd a christian. these are thy gods , false christendome , and thou both these do'st worship , and to these do'st bow , thy two great idols , like those calves of old , whico israel did adore , both made of gold ; and from beersheba now as far as dan , both are set up by each false christian man. the one doth savour more of fleshly lust , the other more of divelish pride unjust , yet both of wrath and earthy avarice , haters of virtue , lovers both of vice. and so as 't were in two plain looking-glasses , i 'le shew you these two madams or brave lasses . the first i first must strip , and shew you how to her command you all doe bend and bow ; a goodly idol which you all adore , as all your sires , and grandsires did before . observe it well with open ear and heart , lest for your sin through ignorance you smart . the third mystery opened . wherein sensuality is described . the hired whore ten thousands may eschew , but this rich * whore not one of thousand do , i mean not such a whore as doth live by 't , but the allurement of the worlds delight . her golden apples , and forbidden fruit with humane natures all so well do suit , that all are drawn by her alluring eye , with cords of lust to every vanity : view all degrees of men , all trades and see , from high'st to lowest , how few souls are free . unto themselves many seem chast and good , whil'st in a civil sense 't is understood ; but if they look into themselves more nigh , they soon will find a deeper mystery ; a mystery profound that will declare how vile , how vain , and whorish too they are . lightness of mind begetteth lustful mirth , the first wild fruit of the dark natural birth ; from lightness of the mind you next proceed to bold presumption , in each word and deed ; and that begets a custome to be evil , till you become fine actors of the devil ; last follows hardness , thinking all is well , whilst whores you live and dye , and drop to hell. but if you think i falsely charge you here , conscience and i will make it yet more clear . a further demonstration hereof . how can men boast of their civility , as if from vice and whoredom they were free ? alas ! in every thing the whore appears , what e're man feels , or tasts , smells , sees or hears . for with her baits your senses she beguiles , and like the * serpent takes you by her wiles ; and as the tinder with one spark of fire , so are you set a flaming in desire : in every thing your sensual appetite ▪ doth take you napping in your vain delight . in all you eat , or drink , weare , buy , or sell , if you have not a care this , whore will dwell : the bed , the board , the belly and the back , will have their whore if temperance you lack . for all your faith , your hope , and all your joys . are swallow'd up in the deep gulf of toyes . the sword and belt , the perewig and muff , silk , velvet , sattin , and imbroidered stuff , wine , and strong drink , tobacco and high fare , sweet powders , and perfumes to scent the hayr : the coach and chariot , and the horse for race , the hawk and hownd , the forrest and the chase ; pearls , plates and jewels , with a thousand more , are every one become a common whore. yea i might tell how meanest creatures too may soon turn idols , and your souls undo , the plow , and cart , the ass and labouring jade , the cow , and sheep may be an idol made ; life , wife , and children , husband house and land , all do stand subject to this whore's command . from the first age she set her snares and ginns to draw the senses into deadly sins . beauty 's a snare she sets before the eye , as a fair bait to all unchastity . and so is gold , and all brave ornaments which gaudie mammon to that sence presents : smells for the scent , and musick for the eare , and for the tast delicious fare and cheer ; and for the feeling she those snares doth fit as have drawn millions to the lowest pit . and thus the seaven deadly sins come in , where ere this whore doth set her snare or gin : for like as tempting dalilah did intrap strong sampson , sleeping careless in her lap , whilst she his hair did shave where his strength lay , and to his enemies did her love betray , who in brass fetters did strong * sampson bind , put out his eyes , and forced him to grind , ev'n such are all who to this world consent , all are betray'd , who take therein content ; this story to them all may well belong , both high and low , the valiant , wise , and strong . for all they have , or know , or wish , or see , or love and like their dalilah may be . and whilst i write these things , i see what i am of my self , ' though to these things i dye , i see sometimes i should the good reject , did not meer grace the better part elect . so quickly man is caught within the snare , if he keep not his eyes awake with care . an apology for the creatures , good in their kind , and blest of the creatour . yet all the creatures in themselves are good , if rightly us'd for cloathing , and for food : and this the poets all and sages old ( amongst the heathen ) wisely taught and told , with little man lives best ; nature doth give blessings to all , if men knew how to live . and without doubt a mortifyed soul , that rightly drinks of the communion bowle , though he should deck himself in cloath of gold , or richest robes with jewels manifold , would be as poor as adam cloath'd in skins , whil'st he remembers all his former sins : rich cloaths , rich fare he safely can enjoy ( if cause require ) yet not his soul annoy : but where 's the man now lives , that can do this . and not be tempted by a worldly bliss . but what 's the tempter ? surely mans own will , ●nd lustful temper , choosing what is ill . * the creatures are no whores ; nor do i mean that they are fowle , but in themselves full clean god hath ordain'd them all for mans best use , they of themselves cause not their fowl abuse but man in lust doth offer violence to all the creatures through his whoring sense yea all the creatures groan , and all complain of that hard bondage , which they still sustain . the fruit forbidden did not play the whore , but man transgres'd in midst of all his store ; of all the trees most freely he might eat and onely one excepted for his meat . that was no meat for him , and to this day that law doth hold and man must it obey . the creatures are no whores , nor act a sin , but the fowl lust of man conceiv'd therein ; the sinful hankering appetite doth long to have its will fullfill'd , be 't right or wrong . and thus much of this first sense charming strum●pet , i next must sound the second ladies trumpet , and , because few or none do write thereof ▪ i 'le tell the truth , though all the world shoul● laugh . the second temptation general followeth the fourth intent , and fourth mystery of iniquity . touching the second daughter of mammon ; or , second temptation general . though whores , and whoredomes , both of various kind , and various shape , throughout the world we find , yet the most glorious and brave whore of all , ●s that which most gentility do call . as like unto her sister every way as like may be , but that she goes more gay . and some suppose them twins , both of a birth , so both one mother have , and both from ea●th . from earth this harlot came , yet mounts on high , and lifts her head up to the starrie sky ; but lifted up , anon she falls down right like to a star-faln gelly in the night , a false appearance and deceivtng vapour , an ignis fatuus , and a short-liv'd taper , a madness and a folly void of reason , or like dead salt , when it hath lost it's season . the first did only catch the outward sense , but this flyes higher in a brave pretence ; a * hellish spirit risen from the earth , to fill the world with its infectious breath . for it is not of god , nor of that spirit , by which our lord did mans redemption merit . an high conceit , and vain imagination , without an ens , or substance , ground or station . in all the forms of life there 's no such feature no such created thing , such kind of creature : and let the great'st or best logician with all his art define it if he can . give me the genus , or the species to it , or an essential difference to know it . for 't is no real thing ; no shape or sound nor such a name in all the scripture found : there 's no such being , such an uncooth stature , in all the works of god or forms of nature . vertue 't is not ; nor that which we call grace , nor is it beauty in mans soul or face , many poor souls more vertuous far do live , more beautious shine , then some who arms do give . a monster strange , compos'd of several shapes of birds and beasts , of lyons , woolves , and apes ; from pride of life it had its first beginning , and ever since hath multiply'd by sinning , by fraud , and force , ambition , lust and pride , with bloudy wars and thousand sins beside . a guilded outside , and an empty bubble , yet full of splendid fears and cares and trouble ; the meanest jewel in a golden crown , and soon eclips'd , when god for sin doth frown . what pen can write the several fornications of this red whore , and her abominations ! for she can seem an angel pure in sight , and yet can rob and steal , and kill and fight . thousands there are ( i pitty to relate ) by her quite lost ; both body , soul , and state : a dangerous rock , where their fair vessels split , and few there be who are aware of it . yet sad examples many we may see of shame and want in their posterity . in every office , function , trade and art , if you keep not a watch , she 'l win your heart , for in the heart , as in a * temple gay , she loves to sit , and rule and bear the sway . and there 's no heart that 's free in church , or chancel , till god , and grace , this inbred pride do cancel : till time doth come that she must be reveal'd , who in the heart so closely lay conceal'd : so natural is this kind of pride to all , so deeply rooted and original : and this original sin as close doth stick unto the flesh , as horse-leech , or as tick sucking mans bloud ; so he in bloud delights , of bloud he brags for birth , and bloud he fights : for 't is a general taint in each degree , from which by birth no man or woman's free . examples hereof . the poorest rogue that goes from door to door , bears in his breast this gallant gentile whore : oft have i seen a beggar rent and torn , tell a brove tale , how highly he was born ; sure were it possible , he would lay down his rags for robes , his old cap for a crown ; might pride prevail , there then would be no odds 'twixt high and low , all would be lords and gods : yea , every peasant strives , the best he can , to be intit'led ' squire , or gentleman . the academick and mechanick stout in this agree in all things else fall out , with hair full long , and bonnet vayl'd full low both would seem gentlemen and be called so . the gown , the cloak , the tunick and the vest , the cassock , and buff coat , with all the rest , all in their pride can complement and lye , the two brave badges of gentility . for poynts and tenets ; whilst with false pretence most strive for glory and preeminence . and so at last all such gentile religion becomes that scarlet whore cal'd babylon , a whore in state , that now reigns uncontroll'd , a mystick monster long ago foretold . the blest apostle wondered at the sight , whilst he beheld her in a vision bright , riding in scarlet on a scarlet beast , and deck't with jewels on her back and breast , poysoning all nations with her golden cup , ' though in his days she was not yet come up . but lo ! i see her with an open eye , as one full grown in her great majesty ; and am amazed whilst i do behold the truth of that was prophecy'd of old ; gentility at last she now is named , not for her vertues , but her vices famed , drunk with the bloud of saints , and their sweet goare , yet never fill'd , she 's still a thirst for more . and now i 'le tell you how she first began , and so upstart a formal christian , an outside virgin and an inside whore , who turn'd the real christian out of door . the fifth mystery of iniquity opened , concerning the original of gentility among christians . the ancient gentiles first this game began , so our gentility from the gentiles came : the heathens first the coat of arms contriv'd ; and so from them to christians was deriv'd : by christians made far worse , and much augmented , for easie 't is to add to toys invented : rome caught it up , so we became romes daughter , and in her steps we follow now close after . nay we have got before her , and out-run her , and in her pride have here and there out done her , thus are the most bewitch't with this old trifle , whilst the true christian cause they stab and stifle . if thus we search the cause whence she begun ▪ and why a whoring after her we run : the primitive church she did at first defile , and with brave shews their senses all beguile , she from the reign of constantine the great , first brought up arms in her imperial seat ( which christ and his apostles never knew , nor yet the primitive saints , all just and true ) and so hath fill'd the world with arms ere since church against church , and prince against each prince . 't was she first taught the pride of chivalry , as emblemes of her magnanimity . and thus that cross which primitive christians knew , was turn'd to crosses argent , red and blew : with bends , pales , bars , and cheverons in their shields , and rich emblazures in their painted fields : which might be good for mere distinction sake , did not vain pride these arms her idols make . and thus proud rome became a tyrant first , thirsting for bloud in wars , and jars accurst : and so continues till her time doth come that she for this must hear her final doom ; except by miracle she should repent , and so with tears her destiny prevent : but she 's too wise , too gallant , and too high , and scorns to own her old impiety . and so i 'le shew you still , if you will mind , what vain examples she hath left behind . further examples of vanity , proceeding , from romes pride and gentility . i grieve , i grieve to write the vanity of romes apostate christianity , how she from her simplicity first fell , and so began with pomp and pride to swell . 't was rome that first presum'd to take upon her high , mighty names and titles of vain honour , which christ forbad , and his apostles all , in special the last , and principal : come out of babylon saith the text ; that is , leave your gentility , and the worlds brave bliss ; for she 's condemned to the fiery lake , as all those are who of her joys partake , sons of this whore they are both more and less , who turn the grace of god to wantonness . 't was rome first taught the protestants to fight , prancing on horse back in their armour bright , first against her , and then against each other , ' though fair pretence sometime the cause may smother , 't was rome first fill'd all christendom with toyes , and so from men they turned were to boys ; she set them all to school to cringe and bow , so they became fine fools they knew not how . rome is the dam of vanity and vice , of sports and plays of masking , cards and dice , and rome it was which first gave toleration , to drink and drab as lawful recreation , from her we learn'd to swear , lye and protest , to laugh and quaff , and make of sin a jest : all which is popery sirs ; and so all they are papists sure , who follow that vain way . vi. the sixth mystery of iniquity opened . concerning moral popery . 't is not the mass that doth a papist make , but modes and garbs ; which we from papists take : where e're you view a gallant , he or she , the same 's a papist as to gallantry ; or a debauched person , he or she , the same 's a papist in debauchery : the fashion doth no difference allow between a papist and a protestant now . why do we fear that popory may come in ? we papists are already all in sin ; the papists have their frollicks , so have we , and thus in every folly we agree : so like we are in pride to one another , as if we had one father and one mother . yet if we mark , the lutheran reformation , consists in life and perfect conversation . we to the papists should example give in a pure life , aad teach them how to live ; but rome's the miss , to whom our lives are thrall , both high and low in life are papists all , except the wise , which shall anon be told , and in a whiter catalogue inroll'd . the seventh mystery of iniquity opened : shewing that rome is catholick and universal in point of sin. but why talk we of rome , as if there were but only one ? alas ! rome's every where ! have you not heard the common proverb tell ye , there dwells a pope in every mans own belly ? ten thousand romes there are , and popes good store , and in their hearts all keep the scarlet whore. for now religion 's turn'd into a play , the mass and mask keep equal holy-day ; and every sin is turn'd into a jest , thus all are catholick sinners at the best . therefore let both expect when god shall strike , alike to fare ; since both thus sin alike . the authors apology . but what i speak of rome or any place , i speak it not in malice to disgrace . nor place , nor person great do i offend , the principle alone i here intend , an epidemick plague , a general taint my harmless pensil thus in love doth paint . o let no noble souls be here offended ! these moral lines are for their good intended ; and o that rome and we were both as one in life and faith pleasing to god alone , and ever strive each other to excell in grace and peace where e're we live or dwell ! i unto rome do bear that free respect that 's due to her , and every church or sect , and keep the peace , what in me lyes , with all , provided that by none i stand in thrall . and let them all give thanks to god and me , ( his servant bold ) for this discovery . thus from the left hand turning to the right from the black house , i 'le lead you to the white : and having shewn you both , ( not to deceive you ) unto your own election i will leave you . thus much of the unconverted parties principle and property , in reference to the gallant youth in his natural state. the converted state and party followeth . the exception , or excepted party under a true conversion . shewing what is meant by this youth in his converted state , namely , the church elect out of the world , though in the world. as also the * mind of men in its new birth , and in its new essential property , or principle of divine light and grace . thus having pass'd through babylon the great , we now are come to syons holy seat : where the true church of christ doth firm abide , the church select , that 's call'd his faithful bride , whom he hath chose , and mark't out for his own , with his two seals of truth and love well known . and by those marks as sacred scriptures tell you well may know them all where ere they dwell , not who they be , but what they be i show , how many or how few no man doth know , and having told the mystery of sin , the mystery of grace i here begin . the first mystery of grace and godlyness opened . namely , purity of life . the first mark. though i , in general terms have spoken much of the worlds way , i mean not all are such : all are not caught with snares of lust and pride , some few there are who have themselves deny'd . there are some thousands never bow'd to baal and a few names in sardis , righteous all , those virgins chast and pure ; those few i mean , who like true nazarites keep their garments clean , such as are said to walk with christ in * white , and are accounted worthy in his sight . who from the world do keep themselves unspotted , and now no more are with her wine besotted ; and whom no romish gentry can defile , nor whom the baits of mammon can beguile , nor yet the gloryes of the scarlet whore , this church elect is not her paramour : having their senses exercis'd to know what 's good , what 's ill , and what they should forego . who keep the faith and true belief in god , ever depending on his staff and rod ; for they are taught of him , and dayly learn 'twixt right and wrong the difference to discern . the second mystery of grace opened , being the second mark of the church or mind elect ; called , lowliness of spirit , a gallant 's one who never knew the smart of a converted , new created heart . nor ever felt the pangs and sharp affliction of the souls inward work , and true conviction : nor ever found what a desertion meant , what 's right contrition , what , t is to repent , his tongue 's his own , without controle he talks , his sword 's his own , without a check he walks . but with these virgin saints it fares not so , all walk in life and spirit wonderous low , for oft they pass the sharp and fiery tryal , and so remain in humble self-denyal : yea they are mourners all , in meek behaviour , longing for him they rightly call their saviour , o 't is a comely and a glorious sight , to see saints walk lowly in the light , a signal mark ( like to the red cross sayle ) of the true church , when all the rest do fail . the third mystery of grace opened , or , the third mark of the church elect ; namely , soundness in conversion . let now some gallant tell me if he can , when from a beast he turned to a man : or when from darkness he was brought to light , or when with sin and satan he did fight , when he from babel travelled to sion , when to a lamb he turned from a lyon , when he began to be a christian first , or for christs bloud did find himself a thirst , when first from greatness he to goodness changed , though he long time in his wild course had ranged . and so transformed in his inward mind , became thereby a creature new in kind . for this the holy new-born church can do , throughout the world here and beyond seas too : they can declare their several alterations from ill to good , and several operations of gods good spirit working by its grace their total change , they know both time and place . and in their hearts an altar do erect of thanks , remembrance and sincere respect , on which they offer dayly sacrifice , as abel did , accepted in gods eyes . this is a mystery of grace i tell , which all that have found grace , do know full well . the fourth mystery of grace , or fourth mark of the church elect ; namely , true wisdom , or the knowledge of the saving truth . the world is full of knowledge in its kind , and yet remains dark , ignorant and blind ; but sure one beam of true and heavenly light more clears the soul then all that wits can write : a mark infallible of this church elect , keeping it safe from errour and defect . for the false light dares all gods laws withstand , and all the ten commandements command : but the true light doth keep obedient still to all his laws and to his written will : false light can turn the truth into a lye , but the true light doth all its shifts descry such is this church elect , where all agree in saving truth , and truth doth make them free . blest are those souls in whom the truth resides , and as a living principle abides : a pure informing and reforming spirit ; working by faith and mercy , not by merit , for truth 's no notion , but a substance bright , a heavenly , real and essential light , a firm eternal and immortal being , which gives to all that have it , life and seeing . o with what freedom will the earth be blest ! when truth shall spread its wings from east to west : when wars and jars , laws and religions all , on bended knees before the truth shall fall : when no false leaders reign in any sect , or church or state , to bind , blind , or infect . for sure the badge of the true church is truth by whom is meant this new-converted youth , the fifth mistery of grace opened , being the fifth mark of the church elect ; namely , love divine , or oneness of spirit . a farther secret readers here i tell , they all are one though far remote they dwell : all one in faith , in life , and spirit pure , and doctrine sound , infallible and sure ; an homogeneous body of one breed , descended from one father , and one seed , and as a thousand needles ( far asunder ) point to the north in their magnetick wonder , all with the loadstone toucht , and set betwixt the heavenly poles , i' th' compass rightly sixt , all to the north-star look with one aspect , and there do meet all in a line direct east , west , north , south , in every coast or land. all by instinct fixt to the north poynt stand . such is this church , of which i here do write , whose hearts all pant after the heav'nly light ; magnetick love unto the truth doth draw them , into one center ; where no force can awe them : for where the * carkass is , the eagles gather , not to themselves but to the carkass rather . the new birth is this load star , which doth draw thousands of hearts by its magnetick law : and all that so do congregate are one , all built together on the corner stone . for without love knowledge is but a sound , like babbling ecchoes from an hollow ground ; 't is perfect love that makes conversion clear , the sealed mark of these true converts here . with whom there are no schisms , or divisions , no scofflng of each other , or derisions ; and thus united in a spiritual peace , they persevere in love , which cannot cease . but yet i nominate no church or sect , person or people for a by-respect ; yet such undoubted in this world there are , dispersed here and there , though few and rare . some in the farthest indies , some neer hand , some in each city , some in every land : all known to god , and to their saviour dear , in whom they live united far and near . blessed are all who in this church do dwell , and so make good the wonder which i tell . the sixth mystery of grace opened ; being the sixth mark of the church elect , viz. * reality of mind and spirit . but yet what i have said of piety , of grace , of vertue , or society , there still remains one mark to perfect all , which some of late * reality do call : an ens divine , a substance from on high , a serious and a solid entity . a strength of mind persisting in the good , and making that its true essential food ; truth in the inward parts , without pretence , or a false shew in its obedience , from which no church in all the world is free , but the true church in its edentitie . the worlds religion is a frolick queen , which loves of all both to be heard and seen : but this alone serves god in real wise . in spirit and in truth without disguise . and where this essence , this elixar's sound , lo ! there 's a church with high perfection crown'd . but if you think there 's no such church yet come , nor like to be before the day of doom , yet wonder not , for every faithful man , makes good this church , that 's truly christian. for as they are but one in general , so one just man doth represent them all . the conclusion hereof . though many signals more i might relate of this pure church , pure mind and heav'nly state , yet having done with the two several kinds of men and manners in their several minds , i leave you to your choice which you will follow , the sound young convert , or apostate hollow . the end of the second part , and second direction general . the third part of this book ; and third direction . to the reader of the book aforesaid : concerning the consequence , or doctrine , following the history and mistery thereof . thus have you seen the mistery , drift and end , which that vai'ld history closely did intend : and now the consequence thereof we 'l view , and try what doctrine may from thence ensue . the first consequence or doctrine , viz. concerning the wills rejection of evill . whoever would be sav'd , or hopes to see the face of christ to all eternity , on this foundation he must first begin , that conscience gives no latitude to sin , neither to good nor bad , to church nor state ; to high nor low , to prince nor potentate . nor pope nor priest can give indulgence to it , nor lord nor law can tolerate man to doe it : for conscience is a lord above all lords , a law above all self-made laws or swords , a judge impartial , who cannot dispence with any sin of pride or negligence . man must renounce each sin in general , in thought , in word , and deed , be 't ne'r so small : his will must be a virgin , not consent , or yeild to sin , nor take therein content ; be 't ne're so noble , gallant , sweet and brave , he must not be to his dear sin a slave , not to live freely in it , nor yet by it , for wealth or want , but for christ's sake deny it . * that man lives well , who e're doth chuse to dye rather then sin that he might live thereby . the several kinds of sin to be rejected . all sensuality man must reject , and never more on this worlds toys reflect , in meats and drinks , brave cloaths or fashions fine , or the temptations of the golden mine , or the large offers of her gallantry , with which the most commit adultery , for all who christ do chuse , must freely part from their gentility , both in life and heart ; since 't is an idol that can never stand with christianity in a perfect band : because it is not real pure and sound , nor in the role of christian graces found . for in christs kingdom there 's no lord nor knight , but all are saints , and children of the light : no titles there of honour , or degrees , but all in self-denyal bend their knees : there 's no respect of persons high or low , all are accepted , who their sins forgo . other sins rejected . therefore a just and conscientious man doth evermore his mind and actions scan , least he should lodge some sin of high ambition in his vain heart ; or else some superstition , setting the creatures in his thoughts too high , for that 's false worship , and idolatry . nor doth he wink at his impediments , or in the least excuse his false intents , nor lay the fault upon his natural frame , thereby to salve his conscience , and his fame : and by that weak pretence to justifie his sin and self , in his hypocrisie ; he doth connive at no such weak defect , but at all times , all vain excuse reject . o let no convert palliate his sin , a thousand ill effects are lodg'd therein . for then each grace he stifles in the bud , and so he dayly feeds on strangled bloud ; all his good motions unto death do bleed , whilst he with vain excuse his sin doth feed , or is content in ignorance to lye , as a fair plea for his infirmity : the gospel doth allow no such evasion ; nor the sound conscience such prevarication . christ and the world no man can serve at once , one of these two he must and will renounce . therefore take heed which of these two ye chuse , and which of these you do in heart refuse ; for this be sure , that on your own election depends your own salvation or rejection . the second consequence or doctrine , viz. concerning the wills election of the good or better part . whatever god hath made is wondrous good , and in each thing the * godheads understood , so man must have a care by scripture light , how to serve god in every creature right ; in every thing of nature and of art , with mary he must chuse the better part . for most we see , like martha in the text , with many things are cumbered and perplext , with many cares for belly and for back , with many lusts 'bout what they have or lack ; with many doubts , opinions points and books , but wise is he that unto one thing looks ; and only one doth chuse , which free from pain , doth to mans soul the sure salvation gain , call'd the new-birth , which who so seeks shall find , though ne're so young , so old , so poor and blind . the wonders of the new birth . where ere this birth appears , all things give way , the sun and moon , and stars do it obey ; the sun grows dark , the moon is turn'd to blood , mans wit 's confounded and his will withstood . a when it appears the nations all do woe it , and kings and queens do bring their glory to it : the sword and book , the sheep-hook and the plow , the crown and scepter to the new birth bow , and all the pow'rs of hell , of sin and grave , where it doth rise , no force or power have . all forms and types to a substantial state it doth transform , and transubstantiate ; yea it makes all things new ; for a new earth , and a new heavens rise by this new birth ; where it gets up , darkness is turn'd to light , nature to grace ; and wrong is turn'd to right ; mountains remove , and islands from their place , at the bright presence of this heavenly grace . the blind do see , the lame upright do walk , the deaf do hear , the dumb divinely talk ; sins are forgiven , and devils are cast out , the dead arise , and spread the news about : the conscience is appeas'd , the heart well will'd . christ is reveal'd , and scriptures are fullfil'd ; and all christs works so full of admiration , do all revive at the new-births creation . for it from heaven comes , cal'd christ in us , which who so choose , are blest for ever , thus ; they rise from death , and reign with him as kings , over themselves , and all soul tempting things . this is the first and leading resurrection , grounded aright on the new wills election ; and this election being pure and just , again shall raise the body from its dust . the third consequence or doctrine , viz. concerning the universal evangelical call , to real conversion , and to the new-birth . the one thing needful . hark how a crying voice aloud doth sound from east to west , and to the farthest bound ! each sinner , hypocrite , and backsliders all to this one thing the trumpet loud doth call ; which passing quick , like lightning through the earth , invites all nations to this heavenly birth . all churches , sects , and each religion too , to this are call'd both christian , turk , and jew ; all trades and callings too , in each degree , both high and low ; both sexes , he and she : for now a day of grace to all is shown , if any make excuse the fault 's their own , for it is dayly offered to be sold , to all will buy it * freely without gold. to this , and none but this the trumpet sounds ' and tells that without this all prove false grounds . all forms and figures , customs , laws and rites oft acted are by worst of hypocrites : but this one thing , this birth none can attain , save they who first a free election gain : because they hearken in their inward choice , to ** truths safe call , not the deceivers voice . the fourth consequence , shewing the material cause of salvation and damnation ; in accepting or rejecting the heavenly call. thus , who are damn'd are damn'd ; who sav'd are sav'd according as they have themselves behav'd in this short life , for better or for worse , so they receive the blessing or the curse : go now ye cursed , come ye blessed all , this is the final word to great and small : for so the sentence will at last be given to every soul concerning hell , and heaven : hell unto all who chose the way to hell ; heaven to all who chuse in heaven to dwell ; whose conversation is in heaven fixt , though here a while with earthly passions mi●t , yet are their best affections set above , and still their faith doth work by constont love . thus every man doth to himself create a heav'n or hell , by his own love or hate ; he that in love doth turn to every good , makes that his joy , his nourishment and food ; but he that hates the good and turns to evil , makes his own hell , and so becomes a devil . what though some man should give old rome the lurch , and turn by chance to some reformed church , what though he turn from sect to sect amain , and so at last return to rome again ; yet if he turns not after all to grace , in vain he turns to this , or t'other place . lo here , lo there ; some this , some that man follows , some stand for paul , some peter , some apollos , but he that seeks a heaven in his heart , observes no place , or person for his part . christ's kingdom cometh not by observation of men , or place , but by a new creation , the fifth consequence . concerning presumptuous hope , and erroneous faith. not justified by god. thy kidgdome come , our gallants use to pray with verbal lips , but few know what they say ; for in their thoughts they look upon it so , as on an earthly kingdom here below ; and so their pater noster , they run o're , like an old erra pater kept in store . as to their creed , they do believe salvation to be some boon , like to a free donation ; for they all hope the glorifi'd state to see , as kings make doctors of divinity ; or as by favour masters of the arts , without all art or learning on their parts ; or as by gift a knight is made or lord , who never in the field drew bow or sword , alas , dark souls ! gods grace is no such thing , no such belief can unto glory bring , grace comes not so what ere the world believes , as kings make nobles , or do pardon thieves . but who so turns to grace , finds lasting rest ; who never turns , he never can be blest : therefore let none presume on false assurance , or a wrong hope , which hath no lasting durance , he doth not work aright , i' th new-births wonder , time and despair will crack his hope in sunder . the hypocrites hope presuming on christ's merit without repentance sound , cannot inherit christ's promis'd kingdom , where the blessing lies nothing but grace can unto glory rise . * christ no man justifies for faith alone , but faith and works before his righteous throne , only that saving faith which works by love , doth justifie ; for christ doth it approve . some yet restraining , some refraining grace , and some in faith attain a higher place , but who believes aright , doth not make hast , we see untimely births to nothing wast , so run the race of hope as to attain , left whilst you run you run a race in vain . for this be sure , ' though grievous 't is to tell , presumptuous hope draws millions into hell. the sixth consequence , or doctrine ▪ concerning diffidence or despair in christs mercy . changed into resignation of the will. again let none despair when he is try'd , christ is to none , that turn to christ , deni'd : the smallest grain of faith , in time of need , prevails with him , and never fails to speed ; by whom the peace is made for ever sure 'twixt god and man , which can and will indure , through a resigned will to his good pleasure , taking what he will give , and wait his leasure ; christs will with mans united in mans heart , make that firm tye , which time can never part , grace , and free-will set both their seals thereto , which all the powers of hell cannot undoe . but the seir'd heart , ( whether men chide or praise it ) no counsell can to grace or free-will raise it , ●ecause it can no true repentance find , ●or faith , nor conscience , nor least change of mind thus some attain that everlasting bliss , which others by neglect for ever miss . ●he saints above in several mansions raigne , ●nd several regions sure in hell remain ; ●nd thus according as our works shall be , ●ach man receives his measure and degree . ●is measure and degree in joy or pain , ●nd so shall rise in glory or in shame . ●he end of the third part of this book , and of the third direction to the reader . the fourth part of this book ; and fourth direction . to the reader of the book aforesaid : concerning the application thereof , in general and in special . ☞ the first application general : directed to all real converts , and real readers hereof , as lovers of the truth , and as legitimate and true christians . i love that reader who shall view this book with serious thought ; and to himself doth look : who learns to read his inward soul thereby , and the whole matter to himself apply . ●or 't is not made for vain applause or praise ▪ or the vain glory of the poets bayes , but for a light to every one that reads , to guide him right in all his words and deeds . ●nd though some few should give it commendation ●nd thereto set their seal of approbation , yet he 's the reader , whom my soul most loveth , whom this small book commendeth and approveth . to praise the truth is but lip-labour vain , except the truth doth him approve again . him do i love , whom these lines justifie , ●nd so makes good this converts history . and blest is he that rightly can apply this story to himself without a lye ; ●ea happy is that convert , who can say , my friends 't is i ; i am this youth , this day ; this day i find , and tell what i have found , that my conversion's built upon sure ground : ●is no fiction , which was told to you , ●y me this day the story is made true ; ●ecause i hear , and fear , and do obey , ●nd murder not my conscience any way . and besides this , i clearly feel and find , christ's kingdom ruling in my heart and mind ; ●nd thereby know , i am his promis'd wife ●nd that my name stands in the book of life , with all those faithful converts now at rest 〈◊〉 abrahams bosome and their saviours breast . the second application general , directed to apostate degenerate christendome . and all false hypocritical christians . leave christian , leave thy old hypocrisie , and learn to own thy close adultery , which thou do'st act , ( as i before have told ) in the wrong use of creatures manifold : leave , leave thy church , and good books read no more , till thou for shame leav'st playing of the whore. though to thy self thou may'st seem chast and just , the holy law will manifest thy lust : for all gods laws and each commandement were writ by his own hand , and so were sent into the world to teach man how to serve , and worship him , without a close reserve , in spirit and in truth man must obey them without excuse , and in no wise betray them . watch therefore thy false heart thine eye and ear , and keep within the bounds of holy fear ; have a suspition and just jealousie . o're thy best deeds thy zeal and piety ; ●rove thy conversion out , that it be right , ●east thou be found within the ballance light , when law and death before christ's throne shall cite thee , ●nd with a cat'logue of thy sins indite thee : ●nd tell thee how thy conscience thou hast slain , ●nd crucifi'd the lord of life again . thy light thou hast extinguisht oft in theft , ●o many murders , and adulteries left , which thou count'st good and lawful for thy part ●ecause gods law 's not written in thy heart . but now be wise and just ; why wilt thou dye , ●●ke to a fool in thy hypocrisie ? learn to escape o man , that secret snare of the great whore , by which most ruin'd are . to the female sex in general , gentry and others . an honest wife , in some respects may be her husbands whore , when both in sin a●gree . yea , she that ne're knew man , may be a whore to her own self , and to a thousand more . when woman of mans rib at first was made , she was ordain'd for his meet help and aid ; but she became his murderer in part , a deadly wound she gave him to the heart ; for she soon * turn'd unfaithful and unjust , and so upstart his whore in pride and lust. his wife became his ** whore and tempted him to whoredom first by acting unknown sin : for till that time sin was as yet unknown , though now with men & women common grown thus in the sin the woman was the first , and man the next ; so both became accurst ; ●et when to god their whoredom they confess'd ●●eir curse was taken off ; their marriage blest . and to this day most women act the woman , eve first did , by tempting to undoe man , 〈◊〉 so to boot undo themselves for ever , ●hen death at last shall soul and body fever , ●●less they first turn converts in their lives , ●nd so become true virgins and true wives . for lo , this story doth concern you all ●f that fair sex , and sounds a general call ●oth to the married and unmarried lass , 〈◊〉 view themselves in this unspotted glass ; ●hat e're is said of this young gallant here ●●tends to every female far and neer . for lust , and pride is their inheritance , 〈◊〉 they run on within the devil's dance ; ●●om head to foot they put his livery on , ●all vain fashions by the vain begun , 〈◊〉 meats , and drinks , in cloaths , and dresses brave , ●hich many damn , but never any save . and thus they play the whore with ev'ry creature 〈◊〉 several fashion , and of several feature ; ●he very church is now become a stage ●f all she-gallantry this wanton age , ●he poor do act the rich , the rich each evil , 〈◊〉 eve , when first she hearkned to the devil , and so her maydenhead she lost , though young , unto the devil , by a (a) serpents tongue . and thus the serpent in you seems to dwell , of him you savour , and of him do smell ; your wanton nimble tongues so full of tattle , within your lips incessantly do rattle , tale upon tale , and story upon story , boasting and telling of your own fine glory . thus on you go in pride , in lust , in lying , o that you went as fast in self-denying ! that in this worst , last age , you all might be the first examples of virginity . and blest are those she saints amongst you all , who now will hearken to the (b) scriptures call ; so to become these converts here we see , and recollect their lost virginity , which thus is swallow'd up in sin , and vice , as a lost pearl , deep drowned under ice . ye (c) matrons , and young maidens take to heart what here i tell you , e're you feel the smart , of your vain lives , when once the dreadful rod shall (d) strike you all , by a just hand from god. for the virginity , which here i mean , is conscience pure , that salves and makes all clean , ●nd can restore you to a (e) virgin mind , virgins in soul and body , new refin'd : not foolish virgins , but (f) wise virgins all , whom christ will own , and his true bride-maids call . for such bride maids you females ought to be , and so make good this converts history . ☞ the third application , directed to the martial gallants of the time in special . to become real fighters in this war. ye sworded gallants , who in wars delight , weak mortal creatures only strong to fight : who in your pride , and your vain valour swell , ●s if there were no heaven nor no hell ; ●hink not that you were born to fight and kill , ●ut humbly to obey your makers will. cease , cease from wrath , and lay your weapons down , and now begin on sin and self to frown , laugh at the gilded bullrush by your side , much like the wooden horse that children ride . be wise in time , and whil'st time serves , relent , a time may come when you cannot repent , now put new armour on , new weapons take , to war with devils , for your saviours sake : your baptism make good i' th bloudy field of christ's red cross , under his peaceful shield : d' of then your sword and belt and martial mode , there is more beauty in a snake or toad . ye gallants know your lord and master all , for he your valour will to judgment call e're it be long ; hark , hark your passing bell ( the trumpet ) rings , and your last funeral knell : for dye you must ; your swords will do no good , when inquisition shall be made for blood : o turn true christians , all , on christ's word fix , for 't is hard kicking , sirs , against the pricks . the fourth application . to the wilder sort of gentry , and commonalty in general . what joy hath truth unto those souls to write , who hate to be reform'd , and scorn the right ! tell them of grace , or truth , or christ , or god ? who laugh at vertue and contemn the rod ? who justifie their pride and vain excess in all their dainty fare , and gaudy dress ; but ' though nor plagues , nor pox ( both great and small ) yet if dame conscience prick the gallants heart , he 's soon crest faln , and humbled with the smart . then let the heralds come with all their train , and try if they can cure him of his pain : his scutchion then will give no ease or rest , his glory 's flown , and he 's faln dead i' th nest : he 's faln , he 's faln , his gallantry is gone , and he is left in pain and shame alone , and now by sad experience he may cry , all 's loss , all 's dross ; all pride is vanity ! and thus perhaps brought low upon his knee , he may make good this converts history , ☞ the fifth application . to the gallant wits of the time , poets and players , as instruments of uanity , without truth or reality . be silent now ye law reats of the time , and learn henceforth a new refined rhime ; change your old strains , and lay your lawrels down , your pride of wit , and all the wits renown . that is no place to worship in or pray , was ever soul converted at a play ? there is no room for penance or confession . no offering there for sin , or for transgression : all 's but imposture , which your wits devise , to cheat the gallant with your amorous lyes . * poets and players rightly to descry , the one doth make , the other act a lye . ☞ nay the whole world our ancient sages say , in every trade and function , act a play : there 's nothing real which this world affords , all 's but a shew , and full of empty words . but lo , this herauld in his new : born youth , holds to you all a looking-glass of truth , and bringeth conscience too upon the stage , to teach reality to this mimick age , which shining clear , with its impartial beams , doth dazle all the lustre of your scenes ; you all must yield to those convincing lays , and blush for shame at your conceited bayes . the sixth application . to scholars in general . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and you the famous scholars of the time , learned composers both in prose and rime , deep students all , men of admired parts , through the large circle of the seven arts ; make conscience your best guide , what e're you write what e're you read , or study , or indite . make not an idol of your book or wit , self-admiration soon will poyson it ; be not with wit , with wine , or women drunk , many fair vessels in those gulfs have sunk . but in the midst of all your volumes look into your * selves , and read the inward book : and that you may the better find the truth , scorn not to read this new-converted youth . where you may learn to take degrees in grace , to which all learning should of right give place . and so invested in a new degree , you may make good this converts history . application to the plebian party , and all inferiour ranks , concerning vulgar pride and gallantry . and now in love , i le write a line or two , unto the vulgar , or plebian crew ; and to the laughing , quaffing multitude , compos'd of several humours proud and rude . for they have all their share in pride you know , equal with those who in their silks do go , both from one root do spring , and from one tree , the gentry stock ; and vulgar pedigree : and both make up one body in the main , like an huge army marching o're a plain : the front whereof i shew'd , with either side , and now at last bring up the rear of pride . therefore to them in order after all , to stir them up , i here must sound a call. the call to the rear of pride . think not ye vulgar party here and there , that you are safe and unconcerned here ; nor that this gallants hist'ry doth belong at all to you of the inferiour throng ; mistake it not it reacheth to you all of the mechanick tribes in general , in every trade and calling , rich and poor , none are excepted from this general score . for all of them ( though in a course degree ) can act the gallants part as brave as he , they all can brag , and boast , and tell a story , of their own worth , or wit , for their own glory , yea they can swear , as the mad gallants do ; and in their fury can out-sweare them too : their words and looks with madness oft do swell , as frantick furies broken loose from hell . nay to their power they will be in fashion , what ere comes up , within our modish nation : and they can complement in their rude way , with hat , and hand , and foot , as well as they ; your humble servant sir , they all can cry , though oft their conscience tells them , that 's a lye , and thus there is no vanity or pride , that is not acted by the vulgar side , yea , view all pride in country , court or town , there 's none like that , that 's acted by the clown . there 's no hectorian gallant can compare , in pride with him , nor yet so boldly swear . perhaps some will not swear , yet at the least , if they 'l not swear , they 'l lye and cheat at best : for lying now is grown the tongue in fashion , the mother language through the vulgar nation : the very children act the parents part , for they can lye and swear as taught by art . the retreat to the rear of pride . ye desperate rebels who dare god defie , and offer violence to his majesty , who dare blaspheme and rend his sacred name , with your proud tongues , voyd of all fear , or shame , who by your maker swear in your loose sports , ●n your full cups and all your vain resorts , who make of sin a jest , and jest no sin , and scarce can speak without a lye therein , know of a certain not a word doth fall , from your loose lips without account for all : all stand recorded in that dreadful book of dire revenge , wherein you scorn to look : the dreadful book of conscience in the soul , which all the powers on earth cannot controul : and when that opens , where will you appear ? ●n vain 't is then to swear , or ly , or jeer . your tongues poor fools , will all be stopt , and still'd . and your wide mouths with flames of hell be fil'd . o prize my words , and take them deep to heart , ere for your sins you feel the hellish smart , for conscience is a judge can tame you all , when he your pride shall unto judgment call . you are this gallant , sirs , i here intend among the rest ; o that you now could mend your sinful lives like him , and so become , repenting souls , before the final doom . as thousands in this nation have of late , chang'd from their natural , to a new-born state , who once were wild , and vain , nnd rude , like you , but now are your examples just and true ; sober and wise , from quarrels free , and strife , in carriage low , in language chast , and life : and though you scorn and scoff them in disgrace , they still remain true converts to your face , and so as new-born creatures in behaviour , they plainly show that they have found a saviour ; for such by right the vulgar ought to be and so make good this converts history . the authors good wishes . with several applications to several sorts of persons and people ; homebred and foreign . and now my applications i will end , with my best wishes unto foe and friend . i wish to all , that mercy grace and stay , which i oft found in my afflicted day , when in desertions humbled by the rod , i sought and found a saviour and a god , i wish that all may find the same delight , in every path of vertue , just and right ; i wish that peace to all , which i now find towards every church in my inlightned mind . i wish , that truth ( in which i have my part ) did shine as clear in every christians heart ; that all might see what bondage they are in ; to self and satan vanity and sin : and so convinced by a new wrought light , might shine true converts all in * open sight . o that one convert might at least be made , to prove the truth of all that i have said ; and if'mongst thousands one soul thus repents , i shall rejoyce o're him with all the saints . a good wish to all , not yet entred into this spiritual warfare . and to those who are entered . , rank no souldiers of christ. three ranks of christians in the world i find , the first a coward is in his false kind : to all therefore , that never yet durst enter , i wish a good beginning , and to venter life , soul , and body in this holy war , till they both conquered and conquerours are . , rank new soldiers of christ. but unto those who have this war begun , i wish a progress till the race be won : and that they may so run as to obtain , so fight , as they the victory may gain : for they shall meet fresh on-sets every day , satan will not at first forgoe his prey . . rank of christians , old soldiers of christ. lastly , to those who have gain'd more perfection i wish increase ; and so by truths direction , to number out the remnant of their days , in contemplation of their saviours praise : by whom they are made conquerours , and rest under his banner , here and ever blest . for he hath set their feet upon a rock , above each enemies reach , or satans stroke : no racks nor prisons , nor a thousand harms can pull these soldiers from their saviours arms ; for these be none of those , who live as * hogs , and dye at last in shame and pain as dogs but these be they and only they we see , that thus make good this converts history . the authors good wishes . applied to foreign parts , and churches ; grecian , romane , and reformed beyond seas . unto the grecian church , which now doth lye in bondage to the turkish monarchy , i wish a good deliverance in due time , when they are made more knowing of that crime , which caus'd that heavy judgment to come down with fire and sword upon that stately crown . their pomp and pride , their gallantry in wars , their church dissentions , and intestine jars , their frolick lives , their luxury , and excess , and sins in gross , which no pen can express , these , these did cause their dire calamity , a vengeance just for their iniquity , and still in bondage sad are like to live , till they repent , and god their crime forgive . yea , till they turn true christians , such as were when paul first planted primitive churches there . for such by right you grecians ought to be , and so make good our converts history . good wishes to the roman church . unto the roman church as now it stands supported by the pope and emperours hands , by france and spain , and house of austria , i scarce know what to wish , much less to pray : unless i wish confusion to her pride , and a conclusion to her lust beside , if i should wish her eye-salve 't is in vain , for she 's supreme and counsel doth disdain ; if i should wish conversion unto rome , i fear i am prevented by her doom : only i wish repentance to those kings , which she still broods under her eagles wings , who in false zeal , obedient to her laws , have shed much bloud in her apostate cause . o that they could be wise , and now recall . their slavish scepters from their antient thrall . but of her kings , and her , i 'le say no more , because i know the judge stands at the door , who soon will shew them all what 't is to fight , and persecute their brethren in despight . good wishes to the reformed churches . but you reformed churches , here and there , swede , dane , and dutch , with all the rest elsewhere , i wish i had no cause here to declare , from your first love how you declined are , and with a panting heart , i deeply wish some were not neuters , neither flesh nor fish , lest when e're long the judge in clouds shall come , you all be found apostates like old rome . therefore i wish that as you have begun to mend religion , and a new-course run . so would to god you might your lives refine , and unto papists as pure patterns shine : for all reformed churches such should be , and so make good this converts history . application , and good wishes to the modern sects of great britain . concerning religious pride and gallantry . and now a fault of yours to you i 'le tell , religious sects , because i wish you well : my words shall not be many , rude , or rough , a word in love is to the wise enough . the fault in general . of twenty several sects well known by name , i n'ere found two in judgment yet the same , nor yet in love , in kindness , and affection , in sweet discourse , in counsel and direction ; but all as cross and different in their minds to one another , as contrary winds : so shy they look , and so with scornful eye upon each other glance ; yet none know why ; and for my part as oft as i have seen them , i never yet could state the case between them : for in the midst of such a different throng , 't is hard to know , who 's in the right or wrong . long have i been amongst them a spectator ; in all their ways a faithful observator ; and this i find that prejudice and pride , wanting true love hath poisoned every side . a deadly weed that doth the sects besot , like th the night shade in the prophets pot : a scab it is infecting every fold , and breeds ill bloud with humours hot and cold ; this is that spot which doth your light deface , and all your sober carriage too disgrace ; like to the goat that fills the milking payl , and strikes all down again with heel or tayl. advice in this case . o let no prejudice prevent the good of mutual love ; which is the saints sweet food , nor charge ye one another in despight , with any errour , till you have full sight of that you charge ; then friendly write unto them , and gently try unto the truth to woe them ; and so 'twixt right and wrong the truth discern and gladly teach , and gladly also learn. but for this end make scriptures still your guide above all humane wit , or light beside . prize love , ye sects , above all self-fram'd sight , least you be found within the ballance light ; though you the tongues of angels could surpass , and yet want love , all is but sounding brass . 't is holy love that crowns all with perfection , the surest mark of free grace and election . by this shall all men know ( as christ doth tell ) that you are his , if you in love excell . that love divine , the very bond of peace , which ceasing not , makes all things else to cease ; all quarrels end , and all disputes must fall , when love , without dispute o're comes them all , for unto love must all religions yield , and all mens high opinions quit the field . therefore on this young gallant fix your eyes , whose pride in your own way you equallize ; for robes and silks do not a gallant make ; but the high thoughts , man of himself doth take , come down a step or two , and you will see you need humility as well as he : mark well my counsel , sirs , to what it tends , not light but love can make you perfect friends : yet light is good when guided well by love and heavenly grace descending from above . and what i say to you i say to rome , and every church throughout large christendom : that all should be baptized as you see , in the pure fount of peace and amity ; least , at the last they wither quite away , like churches old of greece , and asia . therefore i wish that all who now be foes . might in the bond of love united close . for such by right all christians ought to be , and so make good this converts history . application . to the iews . enough to christians , now i 'le change my stile , and to the scattered tribes draw near a while . ye (a) forlorn jews ; since unto sion hill you have a longing and a deep good will ; that you the better may attain your end , mark by what steps you thither must ascend : for scriptures yield a (b) promise and a call , that when you turn to christ , your vayl shall fall . you are not cal'd to a veyl'd form or letter , but unto (c) substance , and a light far better : not to an outward temple made with hands , framed of stones , and built upon the sands ; for (d) christ is come ; to him your service yield , and on that corner stone your temple build , for your old temple is consum'd and gone , and not a stone is left upon a stone . nor are you call'd to sacrifices old , fetch'd from the wandring herd or from the fold , a (e) contrite heart is the true sacrifice required of all jews with weeping eyes . o mourn (f) a part in tears and sorrow due , turn to your lord , and he will turn to you : for till you kiss his pierced feet and hands , there 's no returning to your ancient lands . and then shall wandering (g) judah once more shine , as new-born christians in their holy shrine , the turk , the tartar , will turn christian jews , and india too converted at the news : (h) peace then will be on earth , both far and nigh good will to men , glory to god on high . amen . the address . wherein the author appeals to the iudgment of the conscientious , self-judging readers , who have iudged the whore within them . judicious friends , who by an inbred light can judge of truth beyond the vulgar sight , to you i here appeal , for i am sure , there 's none but you , can real truth endure . and since to you an equall judgment 's given to weigh each word within the balance even , to your impartial eye i recommend these few directions for the truth 's sake pen'd . not , that you need direction from my hand , but that by you the victory may stand against all those , who the true light controle , though shining nere so bright in our north-pole . for truth hath many foes and friends but few , yet such it finds , and such dear friends are you ; to you i here submit in equity , you shall be judges 'twixt this whore and me , against whose pride i yet have more to say , when god and time permit a judgment day ; then will the stout and lofty ( like this youth ) stand all as mutes before the throne of truth . learning and valour , honour and high blood , when that day comes will do the whore no good . yours , veriloquus . dum relego , scripsisse juvat ; quia plurima cerno digna legi populo , principe digna legi . the postscript : intelligent readers , either convertible , or converted ; for your sakes i begun this small book of conversion , under the title of a young converted gallant ; as a new and rare subject ; and now as you see , and read , i have ●lso finished the whole matter throughout the four ●arts thereof ; hoping that you have perused it ●ith a right mind , in a right understanding , for ●se it will signifie little , and edifie less : but remain dark letter to you all : for without a right un●erstanding of the truth there can be no true and ●●ght real conversion in any one : and here are many positive fundamental truths couched , and many doubts and controversies briefly resolved ; and if you diligently , and with serious eye do observe them , they will be very helpful to you all , and so likewise very acceptable without offence , but if any be offended they will turn to his damage . the careless , scornful , slight reader will profit nothing by this book ; who reads here a little and there a little like some news book , and so flings it aside ; in him the fire is quite gone out , and all his fuel is turn'd to ashes , there is no spark of conversion left in him ; in vain it is to add the breath of the bellows , where there is not a spark of fire left to begin withal . but whereever there is a spark of goodness left or lyes hid in any heart , verily it will receive life and light from this truth , and will revive , and grow up into a holy flame , and desire after the truth more and more : i say this writing will certainly have an influence , and a good effect upon every one that reads it night and morning , with serious meditation . therefore let none be offended at the truth here written , either high or low , gentry or commonalty , learn'd or unlearn'd , roman catholick or protestant , the sound reacheth you all , and you hear it , that pride and lust may have a fall ; and many high and low will repent thereof , and become the converts there described ; but many will not , till destruction overwhelm them in their sensuality ▪ sin and ignorance ; as it is written , many in the last times * shall be purified , whitened and tryed , but the wicked shall do wickedly , and none of the wicked shall understand , but the wise shall understand . therefore so read , as you may understand what you read distinctly ; even to a conversion visible to all , that all who see your new carriage , new life , new looks , new habit and conversation , may reod a right conversion in you , and glorifie god through your example . and be not ashamed of jesus christ and his cross , into which you say you were baptized , and vowed to fight under his banner , against the vanities and pomps of this world ; be not found lyars before him , but make your vow and promise good , in laying down the pride of your gentility , and the lust of your sensuality , the two temptations here set before you in this book , for a warning to you all in this last age . ** and for this end observe yet more punctually what i have set down in the page hereof , for your better intelligence concerning the three ranks of christians in reference to the title of our authors book , on which i here write , call'd , war with the devil ; craving his acceptance and yours of these my labours seconding his ; though he and you are altogether unknown to me , and i to him and you . the three ranks of christians , as to christs cross. . the first rank i call cowards or runagadoes in christianity , and are as yet no soldiers of christ , under his cross and banner . . the second are the beginners or new soldiers of christ , who have begun to fight under his banner ; listed soldiers . . the third are called the old souldiers of christ : veterani , old standers in the army , that have fought the good fight under the cross of christ , nigh or even to the end . and in these three looking-glasses every man and woman may easily discern in which of the ranks they are found . ☞ . by the first therefore understand loose christendome in general , the formal and verbal professours of christianity of christ , and his dayly cross ; living still in their sensuality , and pride of gallantry , unconverted , turning the back in the battle against the world , the flesh , and the depil , meer hypocrites as yet , that are ashamed to own the cross of christ in self denyall , least they should want a livelyhood , or be laugh'd at for their conversion . these are call'd christians secundum dici , not secundum esse . ☞ by the second understand that church of christ , and those christians , who are as it were come out of babylon , travellers toward jerusalem , and their heavenly rest ; but are not yet fully come thither : notwithstanding they have given up their names to christ their captain , and are sworn , listed and inrolled soldiers , converted to the real profession of the truth , and pure life as it is in the leader jesus , the saviour , guide , and governour of them , by his word and spirit in the renewing of their faith and conscience ; and these are christians secundum esse . ☞ by the third rank understand that small church of christ , few and rare , and hard to be seen ; who not only are come out of babylon ( in this world ) but have travelled quite through from babylon to jerusalem , even to mount sion , the place of * rest , and peace in their faith and conscience ; and this is the persevering party , even to the end in this holy war , or spiritual war-fare ; having put on the whole armour of god , and not put it off till they be conquerours over themselves , and all their spiritual enemies : these ** follow the lamb whereever he goeth , cloathed in white ; the world knows them not , for they are not of this world , though in it : for their conversation is in heaven , and their love in heavenly things ; and thus * they rest from their sins ; from avarice , pride , lust , ambition , extortion , oppression , drunkenness , wantonness , and every iniquity ; and at their death they rest also from their labours , troubles , * persecutions , and afflictions . and these i have typed forth by a similitude of the magnetick needle in the marriners compass , ever pointing to the north star , where it resteth , and no place else through a secret instinct in the inward hidden attractive love point . the portraicture of the marriners compass by sea and land in the points thereof : wherein the needle first touched with the mag●es or loadstone , never resteth till it come to the north-point , and there standeth fixed . and here are only figured instead of many thousands , pointing all to the same place , though thousands of miles asunder , and so make a full communion . behold in these figures a lively type or similitude of the true church or communion of saints throughout the world at this day ; whose hearts all pant and point one way ; and so are already in heaven , where their conversation is , looking to the true north star there , jesus christ : their hearts all touched with one and the same spirit , though far distant in place from each other , yet there they fix and rest as one full body ; all of one mind and one kind . an explanation of this similitude . intentive , and unanimous readers , let us ( for the truth sake ) contemplate yet a little further this comparison , and see into the heighth , depth , length , and breadth thereof ; for it is worth the knowing , that by the natural mystery we may learn the supernatural , and try our selves thereby . for verily there is not a greater secret in nature or art , then this of the compass , if we rightly consider all the properties thereof . and , therefore having given you the pourtraicture thereof , i will also here in the next place give you the description of it , and so proceed to application for instruction sake in the work of conversion . the pilots compass is a round box of wood , hollow and plain : in the verge of it are set down the points of the winds : and in the middle or center stands a sharp pins point , whereon the needle by a hollow dent becomes voluble , and turneth round thereon , tumbling and shaking 'till it leaves them all , and fixeth in the north point only , toward the polar star. and over it is a plate of glass or chrystal , to preserve it from all violent motion by the wind , and to keep it from the air , dust , or any foulness , least it lose its magnetick vertue : and so is placed in the ship near the helme , as a directour to the pilot , how to steer his course aright from place to place till he come to his rest or wished harbour . but there yet remain two greater wonders ; namely , the load-stone , or magnet , and also the load star or north-point . the loadstone is the efficient cause of the needles conversion ; and the load-star is as the final cause of its conversion : for there it ends and terminateth in rest : and from both these the needle receiveth the power of conversion , else it could have none . and it must first receive vertue from the load-stone before it can turn to the load star , as i have said before : and then having been touched thereby , and joyned thereto , and as it were gendring together , it attracts to it self a secret love or inclination to the north-poynt , with eager desire . but why or how , this can be in nature , no wit of man could ever yet find out : for it is digitus dei , the finger of god , a wonder in nature for a lesson to mankind . now in the next place observe the unparallel'd properties of these three ; the stone , the needle , and star : for these three act as one in this work . . the load stone draws , and attracts the needles point , figured as you see like a lilly , and as it were kisseth and embraceth it , and anointeth , or baptizeth it with a secret invisible vertue ; and this is the first change . . then the needle rejoyceth in the vertue thereof , as made convertible thereby to its place of rest , and this the second change . . lastly , the star or morth point standeth fixed and cnmoveable to receive the aspect and reflexion of the needle towards it in mutual conjunction , and this the third and last change in this great mystery of nature . further observe , one load stone ( though there be many ) can inspire , and new inform a million of needles , and no stone else can do it ; marble , coral , agate , diamond , ruby , saphyre , or pearle , nor all the stones in aarons breast-plate , nor in the royal crown , nor yet the rare elixar or philosophers stone , can give it the vertue of conversion to the heavenly north-star . neither can a needle made of any mettal but firm steel receive this vertuous tincture of love , gold , silver , copper , or lead are not capable of this hidden vertue , with all their worldly glory , and splendour : they cannot receive a kiss of love from the magnet ; for they have not a magnetick principle in them ; nor any heavenly inclination , nor are they capable of this communion and unity , as to point all to one place in the heavens ; earth is their center , and there they end in the grave of corruption . but these love-touched-brethren stand ever in communion , though far asunder ; the place and object of rest , make them one in nature and in society ; inseperable companions in love and vertue , though differing in locality , remote from each other . the spiritual application . a little application will serve to the intelligent reader . the mystery is written in capital letters , he that runs may read at first sight . behold all of you ( young and old , men and women ) the wonderful power of god in the creation , in this , and in all his works of wonder : and so let all fall down and worship him , adore , admire , and be converted unto him , who hath made heaven and earth : o draw neer unto him ( as the needle to the magnet ) and he will draw neer to you : magnifie him and glorifie his name , that his vertue , his power , his love , fear , and faith may touch your hearts and anoint them with his secret spirit of grace in conversion ; that you may become all elect vessels of honour in his sight ; and so be renewed in soul and body , mind and spirit , ever looking up to heaven , and panting after your saviour , who is gone before to prepare a rest for the blessed , that look towards him , above all the profits , or pleasures , or glories of this world . for he is in heaven looking down upon you , and after you , as waiting for you ; and i when i ascended saith he , will draw up all men after me : namely , all that are capable to be drawn unto him in real conversion from this world , and the things thereof : every sinner , swearer , drunkard , thief , whore and adulterer , extortioner , and vain glorious , or covetous soul , he waits for to come unto him , to rest in him from sin , to take up his dayly cross , and follow him ; for of such little children is the kingdom of heaven ; and all that be his already thus do ; he knows them , and they him : for they have already received many a kind kiss from him ; they are joyned as the needle and magnet , mutually together , and receive vertue of his vertue daily , and cannot be drawn from him . their hearts are with him , though their bodies are here below ; and thus they all make one assembly of saints on earth , fixed on him in heaven . for by this needle of pure firm steel , understand the heart of man ; his soul and mind : mens humana , the humane understanding , mind , & spirit , sanctified , and made heavenly and divine . * the lovers of gold , and silver , and brass , and pretious stones , jewels , and glories of this world , titles of honour , and gentility , pleasures of sensuality , attain not this conversion ; those points must all be left , when the word of god , and his spirit , touch the true mettled heart , as prepared for the bosome of jesus christ , the true north-star , in whom is their rest and peace , through a pure lile , faith , and conscience ; and in no other , but him . readers ; take it into deep consideration , for it is truth here told you : hereby you may see , and know your selves , and your sins ; your salvation , or your damnation . — much more might here be said , but i bid you all farewel , and wish you may live well , and so dye well ; which you cannot do , except you first bid the world farewel , and dye to that , whilst here you live . the whole compass of this earth through all its round circle of points must be left for heaven-sake , in all its longitudes , and latitudes , and degrees thereof : all must be left for one pearl , one only treasure , for which the merchant , or mariner , sold all he had , to purchase it : and where the treasure is , there will the heart be , whether in heaven , or in earth : but on earth the needle ( the heart , or mind of man ) hath no rest , it is a pilgrim there , and travelleth to its resting-place above all earthly joys , state and delight ; which resting-place is invisible : it is a misterie above nature ; the natural minded , unconverted man can have no propensity , or inclination to it : the heavenly converted soul seeks , and finds it , and is fixed in it ; as the needle to the north-point , its proper place of rest. for , after all , fixation crowns the work : the needle would be a cast away , were it not both toucht , and fixt : for otherwise it could give no direction , no true instruction ; nor be of any use & service for its maker or its master : but being fixed after long trembling and quaking , and seeking rest , it secretly and silently rejoyceth with an allelujah to its creator : rejoycing that it is fixt to-towards him ; as all true saints do , and ever did . therefore said david , that sweet singer of israel , in the midst of all his troubles , and tryals ; my heart is fixed , o god my heart is fixed , i will sing , and give praise . awake my harp , &c. psal. . . and again , psal. . . i will sing of thy power , i will sing a loud of thy mercy , early in the morning ; unto thee , o my strength will i sing : for god is my defence , saith he , and the god of my mercy . in him my heart is fixed , he is the god of my salvation and deliverance , the god that giveth me life , strength , health , food and raiment ; the god who hath anointed me with the spirit of grace , and with the inward light of his countenance ; who hath pardoned my sin , and redeemed my feet from death : who hath given me a new heart , to love his commandments , and his law is sweet to my lips as the honey and the honey-comb , more delightsome than my dayly-food ; yea , than all the glories of my kingly-crown ●n him my heart resteth , to him will i sing and give praise . but the needle ( the heart or mind of man ) cannot come to this place of rest , and perfection , till it first be baptized & annointed ( like the heart of david ) by the holy ghost . the heart must become a child in its humility , taken up into christs arms and blest . for the word of god ; namely , the prophets and apostles , bring the heart as a new-born infant unto christ , inwardly in spirit , that like the needle touched with the load-stone , it may be made partaker of this heavenly-nature , and so be made like unto him , conformed to his image ( lost in the first adam , ) & then it is inabled to stand fixed , and at rest , in the midst of all this worlds tryals and temptations , as converted unto him , who is the rest and resting-place to all that be his. therefore great need is there to all mankind of this conversion ; of this outward and inward unction , this divine metamorphosis or change of the mind , this new-birth , for without it none can make war with the devil , the world , and the flesh ; none can become old souldiers of christ : or conquerours over sin , hell and death , without it ; for this is the one thing necessary to everlasting joy , rest , and perfection here , and for evermore . for it is the saints jewel , their white-stone , by which all are purified , sanctified , and justified to all eternity : yea this is the sure infallible mark of the true church on earth , the lilley-hearted church , the lillies of the vallies , the lillies and roses in solomon's garden , here typed forth by this lively similitude of the little needle . loe readers , if all this be true , if the case thus stands , before the throne of jesus christ , where is then all pride , envy , dispute , wars , jars and contention about religions ? all religions , and opinions , institutions , signs , services and sacrament must be subordinate , and stoop to this one things necessary ; this place of rest and fixation ; which is an humble clean heart directed to god and goodness , in jesus christ alone . and then farewell sensuality and gentility , riches and honour for this one treasure , this essential principal of rest and everlasting happiness . and thus much for the similitude , omitting all curiosity of discourse concerning magnetick bodies in general , as likewise the variation of the needle , on this , and that side the aequator ; with all other abstrusities in this matter ; and only wish after all , that my writing here might beeome magnetick to my beloved readers , and might attract some at the least to true love of the saints jewel here described , and so become members of the universal lillie church , with their lillie-pointed hearts , touched with the load-stone of divine love and grace . and thus much of-this book , written occasionly from the sight of that divine poem aforementioned , in the beginning ; written by the hand of one , altogether unknown unto me , hoping it will prove acceptable to him , and to the lovers and believers of the truth , as it is in christ jesus , the fountain of all truth ; remaining to them all a servant to my power in the service of the said truth . john mason . the full period . an advertisement . whereas his majesty hath been gratiously pleased by his letters pattent , to grant and confirm to richard hains , the sole cleansing , the seed called trefoil , nonsuch , or hop clover , from its husk , and course grass ( he being the first that made the discovery ) with prohibition to all others to cleanse the same ; which seed , thus cleansed , is very profitable to many places of this kingdom , especially for dry lands , as chalkey , rocky , and hilly grounds , &c. which are naturally barren , and will produce little , or no pasture . these are to certifie all gentlemen , farmers , and others willing to improve such barren grounds so as with the expence of six shillings , to make land , which without it is dear of half a crown an acre by the year , to be worth , , or , shillings per acre : and for their farther information . they may have a printed account of the nature , use , and advantage of the said seed , cleansed as aforesaid . at mr. russels coffee-house in bartholomew-close , near west-smith field . the said seed , so cleansed , is to be sold by mr. thomas mottershed at the cross keys in lumbard-street ; and mr. william lucas at the naked boy in the strand , and not else-where in london . the way for sowing it , is with oats , and barley ; and the first weeks of january , february , march , and april , the said richard hains himself will be in london , and may be spoken with at the said mr. russels coffee-house every day in the forenoon , ready to give any persons farther directions , and satisfaction . courteous reader , be pleased to take notice , that these books following are printed for , and sold by benjamin harris , at his shop , at the sign of the stationers arms in sweethings-rents , at the east - end of the royal exchange in corn-hill . . war with the devil , or the young mans conflict with the powers of darkness , in a dialogue , discovering the corruption and vanity of youth , the horrible nature of sin , and the deplorable condition of fallen man , also a definition , power , rule , and conscience , and the nature of true conversion ; to which is added , an appendix , and taining a dialogue between an old appostate , a young convert , by b. k. the third impression . . darkness vanquished , or truth in its primitive purity ; being a treatise of laying on of hands , in answer to mr. henry danvers , by b. k. . the grand imposter discovered , or the quakers doctrine weighed in the ballance , and found wanting , in a dialogue between a young convert , and a quaker , by the same author , b. k. . love to the life , or some meditations of loving , and washing in the blood of christ ; together with a tast of gospel promises , as the churches stock , or believers patrimony , by richard mayhew , minister of the gospel . the parable of the kingdom of heaven expounded , or an exposition upon the first verses of the th . chapter of matthew , by hanisor knollis minister of the gospel , in octavo . . the accomplished ladies delight , in preserving , physick , beautifying , and cookery . . containing the art of preserving , and candying , fruits and flowers ; and the making of all sorts of conserves , syrups , and jellies . . the physical cabinet , or excellent receipts in physick and chyrurgery ; together with some rare beautifying waters to adorn , and add loveliness to the face , and body ; and also new and excellent secrets , and experiment in the art of angling . . the compleat cooks guide , or directions for dressing all sorts of flesh , fowl , and fish , both in the english , and french mode , with all sauces , and sallets ; and the making pyes , pasties , tarts , and , custards , with the forms and shapes of them , in octavo . . baptism discovered , plainly , and faithfully , according to the word of god ; wherein is set forth the glorious pattern of our blessed saviour jesus christ the pattern of all believers in his subjection to baptism ; together with the example of thousands who were baptized after they believed . by john norcot , a servant of jesus christ , and of his church . - mentis humanae , metamorphosis sive conversio , the history of the young converted gallant , or directions to the readers of that divine poem , entituled war with the devil . by john mason of fordham in cambridge-shire . . anima astrologiae , or a guide to astrologers ; being the considerations of guido bonatus , and the choicest aphorismes of cardan . segments englished ; a piece long expected , and highly useful to all artists in giving judgements ; and recommended as such : by william lilly , student in astrology . any person in the countrey desirous to know the natural fate of themselves or children , as far as the same depends on second causes , sending the time of their their birth or substance of there desires , to henry care student in physick and astrology , at the sign of the duke of monmouth in fetter-lane , near fleet-street , may have their nativities calculated or questions resolved according to art , and judgments thereupon , thereupon , as to the general accidents of riches , honour , marriage , diseases , troubles , &c. to befall them in their whole lives paying ( by the carrier or any friend here ) s. for a nativity , s. for a question , upon the receipt of an answer which they shall receive with great integrity and satisfaction . notes, typically marginal, from the original text notes for div a -e * viz. mens humana : the humane mind , or the humanity . notes for div a -e * viz. mens humana : mans understanding . * viz. mens humana : mans understanding . * or sublimity selfehood . * mens humana ▪ * psalm . * meus humana . * the humane mind or understanding converted . * psal. . ver . . * psal. . ver . . * mat. . . ** ver. . notes for div a -e * prov. . . and prov. . . &c. * the whore within you and without you . * gen. . * judges . . * vivitur exiguo melius , &c. * spiritus mundi . * thes. . , , . * mens illuminata . * revel . . , . * matth. . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * real appearance . notes for div a -e * job . . * esaiah . . john , . ** john . . * rom. . . james . . notes for div a -e * murder , theft , whoredom , and all manner of sin was committed in this first act of their diversion . ** gen. . . their conversion , cen. , . . (a) gen. . , . (b) psalm . , . (c) read tim. . , . (d) see esay . , , . (e) rev. . . (f) mat. . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 totus mundus agit histrioniam . * nosce teipsum . * psalm . . (a) without place of rest . (b) cor. . , , , . (c) jesus of nazareth . (d) the t●ue messiah king of the jews . (e) see psalm . . (f) zech. . , , , . (g) esay . , , . hos. . , . (h) luke . notes for div a -e * dan. . . ** see page . ] * see heb· . , . ** tim. . . * the rest from sin . * rev. . . the rest from their trouble . notes for div a -e * luke . , . the franciscan convert, or, a recantation-sermon of anthony egan ... preached in london on april , to which is annexed, a narrative of the strange behaviour and speeches of the papists in ireland since his majesties declaration of indulgence : and the commendatory letter in latine, given to the author by his superiour before his conversion. egan, anthony, b.d. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing e estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the franciscan convert, or, a recantation-sermon of anthony egan ... preached in london on april , to which is annexed, a narrative of the strange behaviour and speeches of the papists in ireland since his majesties declaration of indulgence : and the commendatory letter in latine, given to the author by his superiour before his conversion. egan, anthony, b.d. ford, henry, sir, ?- . [ ], [i.e. ], [ ] p. printed for robert clavel ..., london : . a letter "by the lord lieutenant general, and general governour of ireland" i.e. henry forde: p. . the commendatory signed: , march, , frater carolus mack carty. numerous errors in pagination. reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng anglican converts. conversion -- early works to . catholics -- ireland. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - celeste ng sampled and proofread - celeste ng text and markup reviewed and edited - pfs batch review (qc) and xml conversion advertisement . the author being informed , that after he had preached this sermon , the people judged him to be the capuchin fryer , who lately burnt his beads , crucifixes , &c. in the pallace yard at westminster : he desires to satisfie the world of their mistake , for , that to his knowledg , he never saw him in his life , neither was he in england at that time . anthony egan . finis . the franciscan convert : or a recantation-sermon of anthony egan , ( late confessor general of the kingdom of ireland , and guardian of the friory of monasterioris , in the province of lemster ; now a minister of the gospel according to the ordination of the church of england , ) preached in london on april . . to which is annexed , a narrative of the strange behaviour and speeches of the papists in ireland since his majesties declaration of indulgence . and the commendatory letter in latine , given to the author by his superiour before his conversion . london , printed for robert clavel in little britain , . the franciscan convert : or a recantation-sermon , &c. luke , the latter end of verse . when thou art converted , strengthen thy brethren . conversion is an hard work , but it is glorious ; it relates to the two great faculties of our mind , the understanding and the will. our understanding , that our faith be found ; our will , that our morals be good . i will begin with our morals , because it is no matter what our judgment is when our manners are bad ; lewd men credit no profession , but disgrace the cause they own . christianity consists of a redemption , and that redemption from the iniquity of our ways ; that is to say , a turning from sin to vertue , from satan unto god. a turning from a bad life is nothing else but a separation of a mans self from profane uses unto holiness ; as when a child and heir of hell becomes one of the sons of god , in scripture phrase this work of conversion is called a ceasing from evil , and a learning to do well ; a putting off of the old man , and a putting on of the new ; and it is called a new creature , a conformity to christ in his death and resurrection ; or according to the same apostle elsewhere , be not conformed to this world , but rather transformed by the renewing of your minds . or lastly , in our saviours language , a seeking the kingdom of god and the righteousness thereof , and being holy as he is holy in all manner of conversation . therefore christians , as you desire to have peace with god and your own minds , live soberly , righteously , and godly in this world. labour to prove the truth of your profession by your pious practices . endeavour to become living images of god , vessels of honour , and temples of the holy ghost . i might argue against sin from the common mischiefs of it , and remind sinners of the labyrinths into which it leads them , and assure you that gods service is perfect freedom . for if all the happiness which christian religion propounds to us were only confined to such promises as have a relation to eternal bliss , it might be thought that the lord jesus was only careful to make the end of a christian race glorious , yet had neglected to make the way pleasant which leadeth thither . but if it be truly considered on the other hand , that those very precepts which are enjoyned as the rules of our duty are in themselves infinitely conducing to our own present satisfaction , then we must conclude that none can be miserable in the next world but only such sots as will not give god leave to make them happy in this . for the laws of the holy jesus are so agreeing to our natures , that the execution of them are as great expedients of our present happiness as testifications of our duty , so that our duty and our priviledges run parallel in one line . in the next place , as conversion relates to our wills , so also to our understandings , that we may have such notions of god and his worship as becomes the solemnity of that duty we owe to our god. and what dangerous errors , education , and prejudice may breed is very obvious to all that have made remarks in the world. for we know that a dangerous principle hath hurried many into desperate practices ; saint paul's zeal for the mosaick law made him spurn against christ himself . so that the immoralities and debaucheries of some men are less dangerous than their tenents . god forbid that any thing that i say should give the least countenance unto vice , but to shew that we may fly from one extreme to another . i may compare the enormities of vice to a sore that is ulcerated , nauseous , and offensive to all mens view : errors in our judgment ( or a false worship of god ) is like to a sore skinned over , though not so offensive to our senses , yet more dangerous to the vitals . our saviour told the scribes and pharisees , that harlots and publicans entered into the kingdom of god before them ; not that we are to think that the kingdom of god is a place for either harlots or publicans , as such : but that the recovery of the one is more hopeful than the recovery of the other . the profane person is sick , but then he and all men know it : the heretick is sick , but he thinks himself well , and so neglects all means for a remedy , and the cure of such a one becomes a wonder . the subject i have chose this day is copious , and from it i might present you with many particulars , but i must forbear and come to the application , which i must center in my self : when thou art converted , &c. i hope this scripture is fulfilled this day on my self , being a monument of god almighties mercy in bringing me from the gross superstitions of popery to the glorious light of the gospel ; and seeing the consequent of my text is the strengthening of my brethren . i shall now give you some few of the principal motives which drew me from my former perswasions . you must know i was bred and catechized in all the absurd doctrines and practices of the romish church , and no little zealot in that way ; i was ordained deacon and priest , and made confessor general throughout the kingdom of ireland ; was a frier of the order of st. francis , and afterwards superiour of a convent , and chaplain to several eminent persons of qualety in that kingdom . upon a certain time i accidentally came to a publick house to refresh my self , i found that a lewd priest had pawned the consecrated host to the woman of the house for five and thirty shillings : which i redeemed : and with this remarke that christ was made by him , not an offering for sin , but a sacrifice for his lust . i need not tell you how great the scandal was to my self , but augmented by considering that the person was a superiour of an order , and in great reputation among his people . there are many sad circumstances in the story , but i will forbear at present to mention them . upon this great disgust i began to dispute the doctrine of transubstantiation , and all the ridiculous consequences of it became evident to my understanding ; for suppose a turk should tell me that i make my god , and then eat him ; and should he challenge me to produce so nonsensical a tenent in the alcoran , i must either change my opinion of transubstantiation , or quit my christianity . is it not strange that christ should eat himself , and that all the disciples should eat him alive before the jews had crucified him ? i know he calls the bread his body , but then he calls the cup his bloud , and shall one be allowed to be a figure , and not the other ? but that which expounds the whole institution are these words , do this in remembrance of me ; that is to say , this ordinance is a commemorative sacrifice of my self ; if christ be corporeally present , how comes there to be any exercise of our memories ? but others have said so much of this subject that i need say no more . another great motive of my conversion was their adoration of images , so flatly contrary to the second commandment . god told his people israel of old that they saw no similitude , for the prevention of all manner of worship by images . they say , by graven image is meant only an idol , but then these words following , nor the likeness of any thing before me , spoyls that interpretation . for if by graven images be meant only idolls , then the commandment is altogether superfluous , for idolls were forbidden in the first commandment by having no other gods ; and if they say , they worship not the image , but the person represented by it : i answer , this justifies all the heathens in their idolatries , for they said they worshipped nothing made with hands , neither did they believe them to be their gods , but that their gods were present in them in an extraordinary manner . in the next place , i will speak of the doctrine of purgatory , which upon serious examination became strange to me . indeed i read of a narrow way that leads to bliss , and a broad way that is the high road to misery , for that via media , that leads to purgatory , i find it not in my bible ; yet i hold purgatory , but it is in my saviours bloud : and it is that purgatory which only must purge my soul from sin ; and if that purgatory will do a sinners work , i will look for no other . yet for all this , purgatory in the popish notions of it is a gainful doctrine ; it is that fire which makes the popes pot boyl ; and therefore no wonder if they be so loth to have it extinguished . another motive that i had to abandon all communion with the church of rome , was that intolerable practice of having the service in a tongue unknown to the people : and chap of the former epistle to the corinthians seems to be wholly writ against that custom . it is said exod. . , . and it shall come to pass , when your children shall say unto you , what mean you by this service ? that you shall answer and say , it is the sacrifice of the lords passeover , &c. when i read this scripture it reminds me that gods service is a reasonable service , and that we ought to know the reason and meaning of that service we perform to god. edification and devotion are inseparable from the true worship of god. now should i in the language of this scripture come to the common people at the celebration of the mass , and say , what mean you by this service ? what satisfactory answer can be expected ? some of late ( i must confess ) have translated the popish prayers into the vulgar language , but the pope has forbidden the use of them . so that who shall so use them are not right catholicks . but above all the tenents of rome none seemed more ridiculous to me than that doctrine of infallibility , for if that be proved , i shall submit to any thing that she shall impose upon me . for had st. peter himself been appointed the infallible judge of controversies , what needed the council at jerusalem , acts . it would have been a much shorter cut to have had st. peters determination in the case , without giving the apostles any further trouble in it . the patriarch of antioch pretends that he is st. peters successor , and we have more reason to believe him so then the pope ; for antiquity is clear that he was bishop of antioch , and the scriptures are express that there he exercised his function , and that there it was that the disciples were first called christians . st. paul saitb , that to him was committed the care of all the churches . st. peter might have said those words with as much innocency as st. paul , but it was gods mercy that he did not , for then the pope would have pretended a good text for his universal pastorship . but that which makes the doctrine of infallibility more vain are those contradictory establishments which are in that church ; had i time i might give in endless instances . but that which is the most mischievous to them is their non-agreement among themselves where this infallibility is seated , which makes nothing more fallible than the very doctrine of infallibility . and i must tell you , that among the many other errors and ill practices which i discovered in the roman church , their cruelties were no small disgust to me , as if christianity had taught them to forget humanity ; i cannot but with horror think of those barbarous massacres which were committed in my own country , as if papists had guts , but no bowels ; so that it is not only their prayers , but faith that they have written in bloudy characters : you will hear them boast of loyalty : look into the irish histories , and then judge of those pretences . if by accident some have shewed themselves so in england , yet the constitution of their church looks with another aspect , for i am sure i ever thought it a meritorious action to murther either prince , or any protestant subject , provided i was commissionated so to do by the pope , but how to serve two masters , i understand not , the pope and the king ; i must tell you , that i my self am an instance of their intended cruelty , for after my conversion from their fooleries , and having by the good providence of god been instrumental in bringing seven friats and priests from their communion , and several of their laity , their malice was such , that preaching upon a sunday in a protestant church a musket was levelled at me as i stood in the pulpit , but through gods mercy the bullet went only through my hair without doing me any other mischief ; but when i saw my life was aimed at , i was forced to quit both my new preferment , and my country . but are these things according to the gospel of peace ? they that preach religion with fire and faggot surely know not what manner of spirits they are of , if our saviour's kingdom were of this world his servants would fight ; and indeed we read st. peter used his sword once in his masters quarrel , but he got so sharp a rebuke for it , that i do not read that he ever so much as wore one after . must the pope cut off heads because st. peter cut off an ear ? this is strange . the old romans thought to propagate the faith by dying for it : our new romans think to establish theirs , but by a quite contrary method ; reason is the crown of a man , religion is the crown of reason , christianity is the crown of religion , charity is the crown of christianity , and charity we know suffereth long , and is kind , and seeks its own establishment by means and methods the most like to it self . i must also tell you , that the prayers to saints and angels became very offensive to me , having in all the scriptures not one precept , nor one example to give countenance to any such custom . i am sure our saviour invites weary and heavy laden sinners to come to him , mat. . . and when i can come and have an access to the throne of his grace with boldness , i shall not think my self to stand in need of any other spokesman ; if i can be free with my prince , why should i trouble any courtiers to present my addresses . besides , we have great reason to believe there is an incommunicable gulf between the glorified saints and us , for the scripture tells us , that abraham knows us not , and israel is ignorant of us , &c. i could also give large narratives of their pious frauds , as they call them , by which they delude the people to fix them in their gross errors and superstitions . when i was made a frier , a great number of people were present at the solemnity ; i appeared in a spruce garb , had there my horse , my sword and pistols , and appeared with much gayety and splendour . the head of the convent advised the people to take notice of my pompous condition , and that i was willing to lay aside all those outward glories for st. francis his sake , and accordingly i disrobed my self , and put on the mean garments which belonged to the order , and then made three vows , of obedience , poverty , and chastity : after that took one and twenty oaths ; now in the oaths i swore never to come on horseback , never to wear shoes , to obey my superiour in what ever he commanded me , without examining the lawfulness of his commands , not to be ashamed to beg , never to be out of my friers habit . but that which was a cause of a disgust at that time unto me was this : the superiour tells me , that i must take my former garments , that is , return in the same posture i came , and go see my friends ; and though all these things were against my oaths , yet he would absolve me from them . i must confess this seemed to me a strange cheat to the people , that he should tell them what self-denial i was guilty of in taking those oaths , and yet he presently absolves me from them ; and this is the state of all the irish friars . and i may tell you what offence i took at those vain stories which they have of miracles , and especially when i discovered their grand impostures therein : for about seven years ago a priest , near the city of limbrick , by name william sarchwell , had for fifty shillings hired a woman to pretend her self a cripple from her birth , and that she had a revelation that if she dipped her self in such a well , whilst a priest said mass by the place , she should be recovered of her infirmity ; the plot thus laid , and accordingly executed , she comes halting to the well , returns out of it perfectly cured , which became a miracle to the people ; which did not only get the contriver of the cheat a vast sum of money , but also confirmed the people in their superstition . but after some time the counterfeit had some remorse of conscience , came to me to confession in order to absolution , which i would not grant till she had declared the whole story to the congregation , which she did accordingly . it is well known the poor miserable people are mightily deluded by these cheats . a frier of great note and zeal told me that he was at a franciscan convent beyond the seas , where was the image of the blessed virgin , made with a scrue in the head thereof , where they put in some water , and having a string that came undiscerned to a place where the friers stood ( and when they thought the people had brought a good offering ) then by the help of that string they could unloose the scrue , by which the blessed virgin seemed to weep , and this was one of their miracles . indeed the relator ( though a friar ) said it was a great scandal to him , and accordingly complained to the general of the order , but his answer was , should he make a reformation in that particular that convent should starve . it is said , that the monks of a certain convent had put the like fallacy upon st. bernard himself , who when he came into their church had prepared an instrument to carry a voice to the image of the blessed virgin , who when he came into the church saluted him with a salve bernarde ; but he , apprehensive of the cheat , gave no other return to the complement than this : it is a shame for a woman to speak in the church . but of all their fine stories commend me to this new miracle they talk of for the confirmation of transubstantiation , the story is this : they say , that in a certain place within the king of spains dominions , that as the sacrament of the mass was celebrated that all the perfect effigies and proportion of a man rose out of the host , but when the people came too near , that they might plainly see the miracle , he vanished away , therefore for ever hereafter it must be horrid blasphemy to deny transubstantiation shall be hardly guilty of so much vanity as to make any replication to such a ridiculous story , only let it be no offence to tell you what a remark a facetious person made to the rélator of it : you suppose , saith he , that it was christ himself that appeared , and it seems that upon the approach of the people he vanished a way , which is the only circumstance to make the story credible , for he might suppose the people were come to eat him , and so he vanished . upon these considerations , and reasons , and others , more than i have now time to mention , i renounce here in the presence of god and this great assembly my former popish ways , and withal i declare my self a protestant ; and that you may believe me a true protestant , i do further declare , that i am a protestant according to the church of england , as it is here by law established ; and i must further declare before the searcher of all hearts , that i speak none of these things either out of malice or prejudice , nor for any sinister end or corrupt design whatsoever , but that gods name may be glorified , his truth cleared , and my brethren edified , and that my own soul may be eternally saved . but will it not be enquired by some , whether i be not gone from popery to popery , that is , unto the same church , though of another denomination , it being objected , that the constitutions of this church are framed out of popery , and the common prayer book compiled out of the mass-book ? i answer , the devil hath many devices to carry on his own interest , and the papists do contrive many engines to distract protestants ; and i look upon this objection to be hammered in their forge to make us worry one another , and to break our communion . but to give a full answer to the objection , let me tell you , that i think i understand the mass-book better than any here , and can assure you the argument is vain and unworthy : my reason follows , first all is not popery that is in the mass-book , there are several particulars of the primitive litturgy that is not popery : there are several places taken out of the holy bible , neither is that popery . secondly , there are several other good things in the mass-book , and if it were not so the cheat would be evident to every eye . you know the devil could tempt our saviour in scripture language , shall we therefore expunge these scriptures because the devil used them ? he transforms himself sometimes into an angel of light , yet that makes him no less a devil , though harder to be discovered . the reformation quarrels not with the church of rome for any thing that is good , but what is really bad ; we differ not from rome in any thing but wherein she hath differed from her self , so the schism is in rome , not here : and from very good grounds i am apt to believe that rome hath altered almost as much in her religion as in her language ; for you may as well say that the italian is the ancient language of rome , as the present court of rome is the ancient church of rome . the church is compared to a spouse , the pope hath put her in a fools coat , and besmeared her face with filth and nastiness . the reformation washeth her face , and takes from her her ridiculous garments , but meddles not with her essentials , nor any thing else but what is an apparent scandal : but i know not how to represent the condition of our church at the time of the reformation better than by comparing it to a house infected with the plague ; the charity and wisdom of authority orders this house to be cleansed by burning all the infected rags , but the pewter , brass , or iron , and other goods not capable of any infection still abide to the use of the house . what remains of the comparison i leave to your own meditation to illustrate . i have only this to say , that as the papists have attempted my life , i must conclude that they will traduce my name , and bespatter my reputation , but i hope your charity will relieve me ; and for my own part , with the almighties assistance , i will be cautious that my life scandalize not my profession , that from thence the enemies of the lord may have no cause to blaspheme . i hope you will joyn with me in giving to the god of my mercies all honour and praise , the just tribute of all created beings , henceforth and for evermore . amen . a true narrative of some of the actions and speeches of several papists in ireland , since his majesties declaration of indulgence , published in that kingdome , whereby does appear the great disadvantages and hazards such persons as are converted from popery to the protestant religion , must of necessity expose themselves to : by me , anthony egan , now minister of the gospel , late a franciscan fryer , and guardian of the friery of monasterioris , in the kings county , in the province of leinster , confessor general throughout the said kingdom , and chaplain to several persons of quality of the popish religion there . by the providence of god , i was converted to the protestant religion about two years since , at which time i obtained from the succeeding guardian of the friery , whereof i was formerly guardian ( a guardian being used to be elected every three years ) a testimonial of my good behaviour before i declared my self in publick to be converted after my conversion , i applied my self to the lord bishop of clonfeart , who gave me a curates place in loughreah , with some other preferment in the county of galloway , worth about l. per annum , where i , shortly after , in using my function in the church , was shot at by one thomas tressey , a papist , inhabitant of that place , but not wounded , for which he was afterward bound to his good behaviour , by the said bishop ; after which , the papists , there , did several times threaten me with death : whereupon , for preservation of my life , i was forced to retire into lymerick , whereby i lost such preferment as the said bishop had bestowed upon me : but before i went from loughreagh , several of the papists priests , and others , living thereabouts , which i am ready to name , and do hereby accuse , did publiquely report that his majesty , his royal highness , and all the nobility & gentry of the kingdome of england , were privately of their religion , which they used as an argument to make me fall back again to popery . after my coming to lymerick , i being appointed to preach an anniversary sermon in detestation of the late rebellion there , several popish priests , and others , came to hear me ; and after sermon ended , as i was going from supper , assaulted me in the night-time , and endeavoured to kill me , but by the providence of god , i defended my self , and escaped unhurt . after that , i came to youghall about christmas last , where one of the papists there , did report in the hearing of credible witnesses , that he should think himself very happy if he could have opportunity to kill me , though he should be hanged for it immediately , for which the said papist was by the mayor committed to prison . after which , to save my life , i was forced to go to dublin , and being recommended by the earl of orrary to the arch-bishop of dublin , and lord chancellor of ireland , i had authority , and did preach as well in the cathedrals as other churches there ; and as often as i preached , was assaulted in the streets by a rabble of papists of that citty : in one of which assaults , my man was wounded , and i hardly escaped their fury ; whereupon my lord lieutenant of ireland gave me his protection ; notwithstanding which , i was persecuted and assaulted as much as before , in so much that i was forced for safeguard of my life , to come for england , to my great discouragement , and the discouragement of all such that are protestants of that kingdome , and others that would be so , were they not held to their superstition , for fear of losing their lives by the fury and rage of the papists there . during my abode in ireland , since my conversion , i was instrumental in converting several priests and others to the protestant religion , and without doubt , many more would have been turned from the romish church , had they not been affrighted by the rigour and fury of the papists there against me , and others ; one whereof being guardian of a friery , and after some correspondence with me , had inclination to become a protestant ; whereof , talbot , that goes by the name of arch bishop of dublin , understanding , excommunicated him , and the whole inhabitants of two parishes procured a warrant from the lord dungan , who is a papist ; and made a justice since the indulgence , to take the said guardian or prior , who being brought before him , he caused him to be laid in irons , and committed to a dungeon , where he remained till complaint was made to the counsel of ireland ; whereupon the councel dispatched sir henry ingoldsby to know the truth thereof , with a habeas corpus for his removal , who found him in the condition before related , and committed for high treason , as appeared by his mittimus , whereby he could not be removed ; but all the said sir henry ingoldsby could do , by being bound for his true imprisonment , was , to procure him the liberty of the town , and a tollerable roome to lodg in , till he should be delivered by due course of law. all which i am ready to prove , not only of my own knowledg , but also by the testimony of several persons of quality ; some whereof are now in this kingdome : and many other things of like nature , which to avoyd prolixity , i now omit ; but if desired , will shew the particulars . by the lord lieutenant general , and general governour of ireland . essex . whereas we are informed , that anthony egan clerk , the last sabbath day , and several other times , hath been assaulted , abused and disturbed in the street , and other places , by boys , and other disorderly , loose , and idle persons , to his great discouragement in the performance of his function , and contrary to his majesties lawes , and all good order & government : for prevention of the like disorders in the future , we do hereby , strictly charge , require , and command all magistrates , justices of the peace , sheriffs , and their officers , constables , and all other his majesties officers and loving subjects whomsoever , not only to permit the said anthony egan , and his servant , quietly and peaceably to pass from place to place , as they , or either of them shall have occasion , within this city and suburbs , or elsewhere , in this kingdom ; but in case they , or either of them , shall hereafter be assaulted , abused , or disturbed , or any manner of violence or injury offered unto them , or either of them , openly , or privately , ( they behaving themselves civilly , as becometh loyal subjects ) to take , apprehend , and secure all such person or persons of what age , condition , or sort soever they are , that shall be found offending , as aforesaid , in any kind , and carry them before the lord mayor of this city , or the next justice of the peace , to the place where they shall be taken to be punished according to law : given at his majesties castle in dublin , the th . day of february , . henry forde . this following commendatory was given to the author by his superior , a little before he was converted to the church of england . tenore praesentium licentiam concedo fratri patri antonio egano nostri instituti confessario eundi ad commitatum de clare circa quaedam negotio per agenda , nobis nota quibus finitis , sicut ipsi videbitur expediens , revertatur praecipue commendo praefatum antonium omnibus christi fidelibus ad quos contigerit in via , ut , benigne charitative illum tanquam verum obedientiae filium recipiant . . march. . frater carolus mack carty guardianus . the blessing of iapheth prouing the gathering in of the gentiles, and finall conuersion of the iewes. expressed in diuers profitable sermons. by thomas cooper. cooper, thomas, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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the gathering in of the gentiles , and finall conuersion of the iewes . expressed in diuers profitable sermons . by thomas cooper . london , printed by t. c. for richard redmer , and are to be solde at the west ende of pauls . . to the right honovrable , syr thomas hayes , lord mayor of the citie of london . the right worshipfull , the aldermen his brethren ; and the sheriffes of the saide citie ; together , with the worthie commissioners , for the plantations in ireland and virginia : grace and peace from god the father , through our lord iesvs christ , be multiplied . right honourable , right worshipfull , and dearely beloued in our lord iesus . it is the holy commandement of our blessed sauiour christ iesus , vnto his seruant the apostle peter , that hee beeing conuerted , should strengthen his brethren and it is the dutie of euery faithfull seruant vnto his heauenly maister ; hereby doth hee approue himselfe a liuing member of iesus christ , euen to teach the ways of god vnto the wicked ; that sinners may bee conuerted vnto him , that the wayes of god may be knowne vpon earth , his sauing health emong all nations ; accordingly heerevnto , it was , that the blessed apostles after the glorious resurrection of the sonne of god , when they had receiued theyr commission , and were furnished with gifts accordingly : first tendred the gospell vnto their brethren in the flesh , the nation of the iewes , as beeing sent vnto the lost sheepe of the house of israell ; and when they had put it from them , and did account themselues unworthy of eternall life , loe they turned to the gentiles : and so the barren & desolate became fruitfull , & hath had moe children then the married wife . thus by the ministerie of apostolike men , was the gospell first published to this nation . and after manie fearfull and yet most righteous iudgements iustscted therevpon , for the contempt of the s●me , together with the outward setling of the state , in the revniting of those royall houses of lancaster and yorke , the glorious gospell also of iesus christ was restored vnto vs : that so wee might be constantly setled in the favour of god. and propagate the s●me , to our posteritie and brethren , the nations farre 〈…〉 u●till the great day of the glorious appearāce of iesus christ . to this ende was it , that the lorde of the haruest did not onely water this precious seede , with the blood of the m●●●tirs aboundantly , that so it might take ro●te downeward , but very gratiously also cherished the samewith a most glorious sun-shine of long peace & prosperitie : that so it might bring 〈◊〉 fruit vpward to amendment of life . and notwithstanding our continued vnthankfulnes for so great saluation : for which we had deserued , that when the light of our eyes was taken from vs , the li●●t also of the gospell should haue bene remoued : yet still hath it pleased our graciou . god to visite vs from on high , with his sauing health : and by the ministery of our gracious soueraigne , lames ( whom the lord in mercie proster in this holy worke , that he may enlarge the bounds of this glorious kingdom farre and neere : ) by this blessed nursing father are we not only now vnited into one gouernment , and so the great occasions of inward hostilitie mercefully quenched ; but further also , by his gratious authority it hath bene , that the barbarous and desolate places of the land are now replenished , with the power-of the gospell . yea , the rude & sauadge nations farre & neer , in ireland and virginia , haue had this blessed light conuayed and enlarged vnto them . and who are they that haue bene forward to help the lord against the mighty ? who haue enlarged themselues for the enlarging of the glorious gospell of christ : surely , as the lord hath enlarged himselfe aboundantly , vnto this honourable citie , aboue all the places of the land , both in the fitnes of the earth , & the deaw of heauen , euen in all outward benefits , and spirituall blessings , in heauenly things : so blessed bee the name of his maiestie for euer , that hath hereby sanctified these portios vnto you ( right honorable , worshipful , & my deare countreymen ) that your hearts and purses are enlarged plentifully , to the furtherance of this great and glorious work of the gathering in of the gentiles : that the plantations in ireland & virginia , are much furthered by your industrie . and haue you not already receiued the first fruits of your labours in virginia ? is not a virgine lately married vnto iesus christ , and become one with you in the houshold of faith ? hath not the prince of our peace hereby established an inuiolable league betweene those nations , and our colonies ; that so we may not doubt of good successe , in those enterprises ? in the name of god , therefore ( right honour : right wor : ) goe on in this glorious worke : can you doe god better seruice , then in promoting his kingdom , and demolishing daily the power of sathan ? can you doe better seruice vnto your selues , then not only to ease the land of that ranke blood , which threatens some great sicknes : but especially , to prouide some retiring place for your selues , of so be the lord , for our vnthankefulnes should spue vs out ? and if that the lord shall hereby translate his gospell from one nation to and here or rather , as we hope , shall prouoke vs by such foolish for lorne nations , to a greater zeale vnto the gospell , to hold fast that which we haue , least no man take away our crowne from vs ; shall wee be any loosers hereby ▪ if wee exchange some of our transitorie blessings which wee haue forfeited by our abuse , for the establishing and recouery of durable riches , that they may not be taken from vs. surely , if my poore endeuour can auaile ought herevnto : as i haue heretofore , and nowe in this blessing of iapheth ) done my endeuour to approue vnto your wisedomes , the iust vndertaking , & performing of so holy a worke ; so by the grace of god , neither shall my poore prayers , nor any future industrie bee wanting ; that so i may strengthen the things that are readie to die at home , and nourish the things , that are newe-borne abroade . and thus i humbly intreat your honor , and your worships , to conceiue of mee , and to accept graciously these meditations , as a true pledge of my loue vnto this honorable citie , wherein i was borne , and bred vp : and a seale of my labours for the furthering of what soeuer may tende to the aduancement of the glorious gospell of iesus christ. to whose blessed protection , i doe most heartily commend you all : and doe rest in him . your honours , and worships , euer bounden : tho : cooper . the generall contents of this treatise . first , it discouereth the maruellous and gratious worke , of the conuersion of a sinner : both by the authour , nature , meanes , whereby ; and the markes and effects thereof . secondly , it declareth the true estate and condition of the chvrch of god ; both that which is invisible , and the visible also : together , with it seuerall qualities and markes in this life . thirdly , it prooueth the calling of the gentiles . fourthly , it auoucheth the conuersion of the iewes . lastly , it confirmeth , that iewe and gentile , shall be vnited together in one visible chvrch . together , with many particular obseruations , incident to these : as appeareth by these particular doctrines , and instructions following . obseruations in these meditations are , gods decree , ordereth second causes . prayer , the most effectuall meanes to accomplish gods will , for our good . god onely the authour of the conuersion of a sinner . the conuersion of a sinner , is by perswasion of the sweet promises of the gospell . the faithfull haue onely right in gods blessings . the gentiles to be conuerted . the posteritie of the church , to be respected and prouided for . good parents may haue a wicked generation . the faithfull shall be recouered out of their greatest falles . the iewish religion , true. the church a little flocke . the church obscure and invisible in the world . the true invisible church consists onely of the elect. the church of god moueable , not tyed to any place . the church weake and corruptible , subiect to infirmities . the church militant in this life . the church is the resting place , and safe-gard of the elect. the church a stranger and pilgrime in this life . constancie and perseuerance a note of a true member . the saints shall abide , and dwell for euer . the iew to be conuerted , and finally gathered in . the churches vnitie , and so perpetuitie and perfection . there is a malignant church as well as a true. the malignant church mingled with the true beleeuers . the wicked and malignant shal be in subiection to the true . the blessing of iapheth ; god perswade iaphet that hee may dwell in the tents of shem. genes : . that these words may the better tend to our edification , wee are to consider ; first , the occasion and coherence of them . secondly , the words themselues . the occasion is layd downe in the . former verses : namely , . noah his first sinne of drunkennesse , with the occasion of it . vers : . . and therevpon , his other sinne of inciuilitie , he lyes naked & vncouered ; euē briutishly in the tent. secondly , c ham his sinnes , . of beholding his fathers nakednes ; not with griefe , as hee should haue done : but with a kinde of delight and derision thereof . . his malice and crueltie , in acquainting his brethren with this infirmitie of his father : thereby both to make his aged and reuerend father despised in the eyes of his children , and also to make them partakers with him in this sinne , of reioycing at , and deriding the corruption of the ancient . . the pietic of the other two sonnes of noah : shem ; and iapheth , discouered . . in their courage and constancie , that would not be drawne by his example , to fellowship in euill . . in their modestie , that they would not so much as looke vpon their fathers nakednes : as also . in their wisedome , that by a strange gate of going backwards , and putting a garment vppon their shoulders ; by this meanes , without offence , they performed a christian and ciuill dutie , of couering their fathers nakednes . vers : . herevpon it followeth , that noah , being thus fitted to sobrietie , partly , in that his distemperature is well qualified by rest ; partly also , his nakednes being couered as a figure , no doubt , also , of his sinne couered , and pardoned by the lord ; is saide to awake from his wine , ( that is ) frō his sinne , that was caused thereby : as appeareth plainely by that which followeth : namely , because , he not onely knewe what his younger sonne had done vnto him : wherevnto , because hee was enabled by the spirite of prophecie , therfore his sin had not depriued him of the vse of that gift , which not being repented of , it must needs haue done for the present : but further also , as the father of the familie , yea , as the prince and iudge of the worlde , euen in gods stead , he both executeth his authoritie ouer his sonnes , and that in cursing this wicked cham : as also , in blessing the other two gracious children , orderlie . first . shem , as the eldest , both in age and religion . blessed be the god of shem , and let canaan be his seruant : therein bestowing a double blessing vpon shem ; one vpon his soule , that he might continue in the worship of iesvs christ , ( his god ) and sauiour : that the god of shem , being blessed of shem , constantly ; might continue to blesse shem , the father of the iewes : performing his faithfull promises vnto them , euen to their last conuersion , and restoring in the last dayes , when all israel shal be saued : as it is writtē , the delieuerer shall come out of sion , and shall turne away the vngodlines from iacob ; and this is my euerlasting couenant with them , when i shall take away theyr sinnes . . shem is also blessed , in his outward estate , in that hee shall be lord ouer his cursed brother , & his posteritie . the true church of god shall preuaile : and ouercome all the enimies of the same . thus noah hauing blessed his eldest sonne shem , partly , in recompence of his present well-doing , but especially , as in gods steed , discouering the free loue of god , in confirming an infinite reward , farre beyond all proportion , of an imperfect and finite obedience ; proceedeth yet farther , to blesse his other sonne iapheth ; as being partner in the good action , and therefore in equitie , to be partaker of the recompence thereof . and this blessing vpon iapheth , is not so much personall vnto himselfe , that as he had begunne , so he would dwell in the tents of shem : that is , continue in the true worship of god. but because the holy patriarke by the spirit of prophecie , did foresee , that the posteritie of iapheth , as fell out within few hundreth yeares after , should fall from god to idols : therefore hee not onely prayeth vnto god , for the restoring of the gentiles , which were the posteritie of iapheth , to the sincere worship of god , in iesvs christ ; but prophetically , also declareth therein the will of god , that iapheths seede should belieue in the promised-seede ; and withall , addeth the ioynture of this new-married bride vnto her sauiour . namely , that the belieuing gentiles shall also be enlarged farre and neere vpon the face of the earth , as rulers and conquerors of the world , and all the enemies of the church . and let canaan , ( that is ) the posteritie of the wicked , for euer , be subiect vnto the seruants of iesus christ . thus is iapheth also blessed , by his father noah , being the mouth of god himselfe , both declaring what was to come to passe , concerning the posteritie of iapheth ; euen the gentiles , confined especially in this parte of the world which wee inhabite , called europe ; and extending to all those nations , in all partes of the world , that are not , eyther properly iewes , or of that cursed race of cham ; scattered towards the south in affrica , &c. as also auouching the certaintie thereof : as by the riches of gods mercie , hath bene alreadie for this sixe hundred yeares accomplished : and is daily persiting , vntill the comming of the lord iesus . so that these words do properly containe the decree of god , concerning the calling , and bringing-in of the gentiles , to the faith of iesus christ , occasioned by the sinne of noah : so is . god able to bring light out of darknes , . so doth hee turne the euils of his children to theyr good , as all things else . . so haue parents authoritie , to blesse or curse their children , as occasion serueth . so ought magistrates : . yea , euen parents also , to haue an holie care , for a religious posteritie , deuteron : . . genes : ▪ but my purpose is not to stand vpon these points , i come rather to the words themselues . which are to be considered , eyther as , . a prayer for iapheth : . as prophecie , what god had decreed to performe vnto iapheth and his posteritie hereafter . . as prophecie in part accomplished : and further yet to be finished , concerning the calling of , & bringing in the fulnes of the gentiles . and first , in that they are a prayer , for the accomplishment of that , which they with all , doe auouch gods decree for it certaine performance : we learne ; that seeing the decree of god is subordinate vnto meanes ; or rather doth subordinate meanes vnto it : so wee are not to presume or builde thereon , without vsing the ordinary meanes therevnto . howsoeuer likely , or vnlikely , in our iudgement , we must not hope for saluation , vnlesse we climbe the ladder of sanctification , as being the likely meanes thereto . nay , though it be vnlikely , that abrahams offering vp of his sonne , should bee a meanes to haue him restored , and in him , the accomplishment of the promise : though it be vnlikely , that washing in iordan , should heale naaman of his leaprosie : yet where god commands , there the vnlikeliest shall preuaile : . for the exercise of our faith , and triall of our obedience : as , . both making that which is otherwise sinne , to be warrantable , . and aduancing gods power and glorie , in working so farre aboue , and contrarie to the meanes . and though it bee foolishnes to the grecian , and a stumbling-blocke to the iewe , that the hearing of an earthen vessell , should raise vp earth and hell to heauen , deliuering a slaue of sathan , to be the sonne of god , yet what god ordayneth , that hee also blesseth . that the glorie may bee vnto him , and not vnto man. not that the lorde is not able to worke without meanes , but that hee is to deale with men : that cannot conceiue him but by meanes . math : . exod : . . and therefore seeing the lorde hath decreed and ordained some to saluation , others to perdition : euen so hath he ordered his workes in a different varietie , for the more holy , and righteous accomplishment of his will , concerning those contrary ends of the elect and reprobate . whereof , some he hath ordained to be likely , and easie : . thereby to encourage his children , the rather to entertaine them : . and to make the wicked more inexcusable , that will neuertheles despise them , being so readie , and profitable . other meanes the lord of wisedome hath also disposed , hard , . and vnlikely , thereby to trie the faith of his children : and . exercising theyr patience , in wayting on god , for the issues of them : . and to teach them humilitie , to giue god only the glory of his mercies , notwithstanding their best endeauours , tried by the difficultie of them . . as also by this prouidence , the reprobate are iustly hardned and confounded ; who , as they would not embrace the other meanes , ( as being easie ) and so in their eyes contemptible : so they shall not conceiue and digest these , as being harde , and vnlikely , passing the reach of reason and carnall wisedome . and so not submitting to anie , which the lorde hath appoynted for good , they shall stumble vpon such , that lie in their way for euill : being iustly giuen vp to their owne councels , because they haue forsaken god ; that so being satiate with theyr owne wayes , they might reape the fruite thereof : euen the ripening of sinne in this life , and the full measure of vengeance in the life to come . . and do not they then iustly exclude themselues from heauen , that builde vpon gods decree , concerning their saluation , without conscience of holines : presuming that gods decree shal stand , howsoeuer they daylie growe worse and worse ? shall not the issues of this way , ( howsoeuer seeming good ) to these deceyued men , be the issues of death ? doe they not by this desperate tempting of god ; runne headlong to destruction ? . and doe not they also iustly exclude themselues of the comforts of the earth , that say ; a lyon is in the way , the meanes are difficult , or god will prouide : what neede wee vse any ? is it not a decree , that as , hee that soweth shall haue plentie ; so he that laboureth not , shall not eate ? doe not these men dreame of a feast , but when they awake , they are an hungrie ? . haue we any further warrant of the protection of the almighty , then , that we walke in our wayes ? psal : . can beggars and gentlemen looke for a blessing , that vsually walke in no calling ? can players and gamesters , vsurers , and such like , expect other then a curse , that walke only in an vnlawfull calling ? and shall oppressors and cheaters thinke to prosper ? shall not ouer-reaching buyers , and deceytfull-sellers , that abuse a lawfull calling , put all theyr gaines into a broken bagge , and to winne the world , loose theyr owne soules ? . and whereas there is difference of meanes , and therefore to be vsed in their order , the spirituall first , matth : . . and then those for this life ; do not they renounce heauen , that make sure first for this life ? oh that we were wise with marie , to choose the better part . as not to refuse the vnlikelyest , where god commands : yea , not to distrust our god , where no meanes are offered , so to choose the fayrest , as they lye in our wayes , and yet not to rest vpon them , lest we robbe god of his glorie , and our selues of the comfort of them . abac : . psalm : . . . oh what comfort is here stored vp vnto vs , that the lord submits to our infirmitie , in offering meanes , to leade on our weake faith. matth. . . what wisedome is heere taught vs , to become all vnto all ? that we may winne some vnto iesus christ ? . cor : . . how gracious is our god vnto vs , that seeing we cannot heare him speaking vnto vs and liue ? exod : . . therefore he tenders saluation vnto vs by such instruments , as beeing subiect to our infirmities , might with better experience teach vs , and with more compassion waite on vs , . tim : . . that at length we may be saued . . lastly , heere is sound comfort vnto the saints , that bee the meanes neuer so vnlikely , all shall turne to their good ; they are subordinate to gods will , hee will surely giue a blessing . thus doth noah vse the meanes ; thus god gaue , and daylie giues a blessing therevnto . but what meanes is it that noah vseth ? surely , most excellent and effectuall , euen prayer vnto god , that he would hasten his worke , in the blessing of iapheth , in the calling of the gentiles . . so must the saints pray , for the accomplishment of gods will : prayer is the most effectuall meanes to preuaile with god : so doth the sonne of god teach vs to pray : that the will of god may bee done : . so haue the saints practized vsually to obtaine gods mercies . . sam : . iam : . ioh : . math : . math : . . so haue they preuailed for the remoueall of his iudgements . ion : . esay : ● . . psalm : . . and so hath god promised by this meanes , euer to be found of vs ; both to deliuer vs out of euill : psal : . . and to heape blessings vpon vs. and no maruell , for . is not prayer that life of our faith , wherein we renue our right in christ iesus , and so in him preuaile with god ? ephes : . . . for all things that make for our good . psal : . . cor : . . and doth not prayer sanctifie the blessing vnto vs , that as we haue it in loue , so wee may vse it to gods glorie , and therein laye vp a good foundation against the day of christ ? . tim : . . . timoth : . . . nay , doth not our prayer comfort vs ; that though wee obtaine not what we desire , yet we haue done gods will , and so shall haue better then we desire , euen the grace of sweete communion , with our blessed god ? yea , the grace of patience , to waite his leysure ; yea , the grace of contentment in him aboue all things ; yea , the grace of supplie , of that which shall enable vs in our wants ; yea , the grace of aboundant recompence of our stay : a double restitution of whatsoeuer wee haue wanted ; yea , an hundreth folde in this life , & an infinit recompence in heauen . . cor : . . . and shall not israel that preuailes with god , preuaile also with men ? osee : . . . genes : . exod : . vse . surely , so we pray in faith. . . without doubting , and ignorance . in patience , without wearysomnes , submitting to the will of god. math : . galath : . so our prayer be in loue to our god , respecting his glory : in loue to our selues , desiring the best for vs : and in loue to our neighbour , without wrath or enuie : so we pray in hope : so contenting our hearts with the enioying of the present , as that still we waite and begge for the things to come ; forgetting what 's behinde , in respect of that 's before . phil : . howsoeuer the lord neede not to be put in minde what hee will giue , yet we must pray , to put our selues in minde , of what we haue need : as also to approue our right , for the supplie thereof : assuring our selues that the lord will fulfill the desires of them that feare him . psal : . . psal : . . and hee will certainely fill the hungrie with good things , so they witnesse vnfainedly theyr wants , by theyr earnestnes in begging , and labour to bee found of god , not hauing theyr owne righteousnes , but cloathed with the righteousnes of iesvs christ ; as well praysing god for what they haue , as begging what they want : and submitting to gods will , for the manner of the supplie , though being otherwise confident on god , that he will certainly prouide . genes : . if we be denied , either wisely faulting our selues that we haue asked amisse , or not faulting god howsoeuer : who giueth , how , and when i● pleaseth him , sufficient to our faith , though happily crossing ●ence & reason . comforting our selues , that the crossing of nature will be the triall , and encrease of grace , so that we doe still vse our spirituall weapon of prayer ; thereby preuayle wee shall still with god , howsoeuer we decrease in the flesh , and who would not weaken such a treacherous and noysome enemie : can we better disgrace and abuse the same , then when wee haue done our best therein : yet not onely we craue a blessing from god thereon , therein signifying it vtter inabilitie in it selfe to good : but further also , intreate the lorde to pardon the best endeuouts , and not to enter into iudgement with vs , for our best seruices : psal : . oh how doth this vtterly condemne and crucifie the flesh ? nay , doth not heere a gracious hart wholly abase and denie himselfe ; that so hee may fully and whollie be interessed in the free mercies of god in iesus christ . so doth noah by prayer , interesse his sonne iapheth and his posteritie , in the couenant of grace : and so by faith doth hee prophesie of the calling of the gentiles . and so from these words , as a prayer , we come now to consider them as a prophesie . god perswade iapheth , to dwell in the tents of shem ; that is , the lord shall in the acceptable time , by the ministerie of his gospell , through the mighty operation of his holy spirite , encline , and allure the heart of the gentiles , to returne vnto him by kissing the lord iesus ; and for their saluation , relye onely on the merites of the promised messiah . for the better opening of which prophecie , consider wee briefly these particulars therein ; . the author that must accomplish this great worke of the couersion of the gentiles : namely , the lord our god. god perswade . . the manner and meanes , whereby this conuersion is accomplished , namely , by perswasion , and alluring the reasonable part . god perswade iapheth . . the parties to be conuerted , or rather returned to the embracing of iesus christ : namely , iapheths posterity , euē the gētils . . the religion and faith , to which they are to be conuerted , namely , the religion of shem , and this is amplified : first , by the subiect of this religion , namely shem : signifying therein diuers especiall markes of true religion , as , first , in that heere the true worship of god is noted , by the tents of shem , as hauing it agnomination from him , who was the eldest in his fathers house , the father of the iewes , which were the first borne : first in the loue of god. first in the simplicitie and puritie of diuine worship ; first , in the outward endowment of the mariage bed . first , in the priuiledges , and loue tokens of the bridegroome : doth not this make to the confirmation of that excellent truth , that truth is most ancient : and so therein leades vs to an excellent mark of the true church ▪ namely , whose foundation is that first and most ancient truth . secondly , in that the church of god is heere confined to the tents of shem , who though he were the father of that posteritie , which afterward , ( as a figure of the inward beautie of the true belieuers ) was enlarged in outward pompe , multitude , and beautie ; yet now , in the greatest puritie , and simplicitie of godlinesse , which shee was to recouer and practise vnder iesus christ , was neyther for multitude so populous , nor for outward glorie and beauty ? so conspicuous : doth not this also leade vs to two other marks of the true church of iesus christ , namely , that it is a little flocke in respect of those which are without : and . that it is blacke , and many times inuisible to the carnall eye , at least wise subiect to contempt in the world , as wanting the outward complement , and ornament of the strumpet . lastly , in that the church is heere confined to the tents of shem , who beeing the first borne , and the portion of god , and therein a figure , of that true and onely portion , which the lorde from all eternitie , hath set apart to saluation ; to shewe forth the riches of his glorious grace , namely , the elect : doth not this plainly teach vs , that the elect only , are properly the true church of god , but the hypocrite onely in shew : and as we say , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) by representation , &c. abusiuely . thus are wee led by this consideration , to discerne the substance and true members of the church of iesus christ . and secondly , in that this religion of shem , is amplified by the qualitie and condition therof , when it is called the tents of shem : heerein the holy ghost doth expresse vnto vs a six-folde condition of the church of god in this life . . that it is a place of abiding , and shelter for rest and protection , &c. as is a tent , which in those dayes was the best , and most conuenient meanes for the comfort and protection of mankinde : therein deciphering vnto vs the benefites of the church of god : namely , that it is the place both of refreshing , and protection , that wherein wee receiue ease to our mindes , and supplie to our wants , and protection from danger , and iniuries . secondly , howsoeuer the cursed posteritie of cham and canaan , are saide to builde citties , and dwell in them , thereby expressing their affection to this life , & desire of constant enioying the happines thereof , most deceitfull and transitorie : yet the saints of god are commended vnto vs , to remaine in tents , which being habitations not onely weake , and sleight in comparison , but moueable also vpon euery sudden occasion , and especially vsed in military affayres : doth therein shadowe out vnto vs three other conditions of the church of god in this life . namely , . that it is imperfect : . and subiect to manie infirmities : . that it is militant heere on earth , as beeing to fight the fight of faith. . that it is also a stranger , and soiourner in this wretched worlde , hauing heere no abiding citie , but looking for a citie which is aboue , not made with hands , but eternall in the heauēs . . lastly , in that the church is heere saide to lye in tents : which being to be remoued from one part to another : and thereby to be pitched in whatsoeuer place conuenient . doth not this also poynt out vnto vs two other conditions of the church militant in this life ? namely , that shee is not tyed locally to any certaine place , but remooueable , for the contempt of the gospell , from one nation to another : and . that by this meanes shee is dispearsed ouer the face of the earth : so that in euery nation , whosoeuer feare god , shall be accepted of him . thus by this metaphore of tents , are wee led to the consideration of the true conditions of the visible church in this life . lastly , that wee may also know who are the true members of this church ; the holy ghost pointeth out these vnto vs , when h●e saith , that he may dwell in the tents of shem : signifying by this phrase of dwelling , that hee is a true member , that dwelleth and abydeth constantly in the church of god : not making it his inne for a night . much lesse , vsing it as his theatre for delight : but vsing it as his dwelling and mansion continually . yet so , as hee remembers it to be but his summer-parlor ; or rather his moueable tent : and therefore so resoluing constancie of abode here , as that still he be preparing to that durable house in heauen : so keeping residence in this his moueable tent , as that hee be readie , yea , desirous to remoue to that citie of god , the new ierusalem , which shall neuer be remoued . and , these are the particulars that are contained in this prophecie : of which by gods grace , i will entreat briefly & plainly , in their order . and first , of the first author , and meanes of true conuersion : this is heere auouched to be the lord onely . god perswade iapheth ; god is the onely author of the conuersion of a sinner . this is that prerogatiue that he chalengeth proper to himselfe , prou : . ezech : . zechiel . . hebr : . . . tim : . . this doe the saints willingly and thankfully attribute vnto him . ierem : . ierem : . . lament : . psal : . ps : . and surely , first , who is able to bring light out of darknes , but god onely ? . who able to dissolue the works of the diuell , but the almightie god ? hebr : . luke . . who able to forgiue an infinite debt , but an infinite power ? . who was able to satisfie an infinite wrath , but an infinite deitie ? . who would haue sent god to dye , but god alone ? . who could haue raised vp man from the dead , but onely god ? . who giues the blessing to the word , the ordinary meanes of conuersion , but the mighty god ? . who searcheth and moueth the heart , without which there can be no true conuersion , but onely god ? ierem : . o. . how could our conuersion be free , if god were not the author of it ? . how could it be constant , if the mightie god did not keepe vs ? ● . how could we know the truth thereof , but by the spirit of god ? rom : . . cor : . . who can doe more then create a thing of nothing , but onely god ? ephes : . . . &c. let then mans free will keepe silence , that gods free-loue may bee aduanced : and let mans power bee confounded , that gods power may be exalted . let none dispaire in his greatest impotencie : seeing it is god that conuerteth . neyther let the greatest gifts presume , seeing god conuerteth of nothing . if the poore receiue the gospell , blessed is hee that is not offended : and if heauen suffers violence , by the ignorant and contēptible , let the many noble and mightie acknowledge theyr destruction to bee of themselues . seeke we vnto god in his word , the ordinarie meanes of our conuersion . and pray wee that god will set vp his king vppon his holy hill of syon : that hee would thrust foorth labourers into his vineyarde , that the haruest may come in : and iapheths posteritie may dwell in the tents of shem. maruell wee not that the word hardens many , seeing god must giue the blessing thereto : and therefore adioyne we to the outward ministerie thereof , conscionable preparation before , and examination after the meanes , by prayer and meditation with our god , that hee may giue the increase to what hath bene sowne . abuse wee not the patience of god , in not hearing when hee calls ? least after when wee crie , hee will not heare vs : but to day , let vs heare his voyce , and not harden our hearts . heb : . psal : . neither let vs stumble at the infirmities of the vessell , seeing the lord giues the blessing : but rather giue the glorie vnto god , and for his sake honouring the instrument . comforting our selues that hell shall not preuaile , seeing god is the stronger . math : . luke : . . . and no lesse then heauen is the reward , seeing god is recompencer . thus is god the authour of our conuersion . but by what meanes doth he occomplish the same ? doth he vse miracles , to amaze , or tortures to compell ? doth hee vse euthasiasmes , to inspire , or dreames , to reueale a worke vnto vs ? surely no : the holie ghost ( saith ) god perswade iapheth : that is , god incline the heart , & allure the minde of the gentiles , by convincing their consciēces , with the power of the truth , & framing their will ; and affections to embrace the same , subduing their whole man to the obediēce thereof . as if the spirit of god had plainely taught vs , that ; the conuersion of a sinner , is a perswasion of the minde to beleeue ; and inclining of the will & affections to embrace the lord iesvs . and this shall appeare vnto vs by these circumstances . . first , by the subiect of conuersion , man. . by the matter and meanes of conuersion ; namely , the word of god , applyed and made essectuall , by the operation of the spirit of god. . by the manner and order of a true conuersion . . and lastly , by the substance and markes of true conuersion . concerning the subiect of conuersion , man and woman , these consist of two parts : . of a corruptible bodie . . of a reasonable and immortall soule . of which two , the bodie serues onely as an instrument , to conuey the meanes of conuersion to the soule , and to execute outwardly the effects of true conuersion , and therefore is not properly the subiect of conuersion : as being a spirituall work , effected by a spirituall meanes , and therefore fastning and working on a spirituall substance . and this is the soule of man , which being spirituall and eternall , is therefore capable of this worke of the spirite , and meanes of happie eternitie . notwithstanding , because the bodie shall bee partaker with the soule of the fruite of conuersion : namely , conformitie , and subiection to the spirite , and eternall glorie : therefore , as it cannot be separated from the soule in the worke of conuersion : so it must be ordered by such meanes , as it is subiect vnto , thereby to further our conuersion : and so to be as an instrument in the worke of sanctification ; so also a partaker of the benefite thereof . hence is it , that howsoeuer the minde cannot , neyther ought to be forced by man , as being beyond his reach , and power , yet the bodie , being therefore subiected to the power of man , that by man , it may further the conuersion of the soule , is thereby also subiect to some compulsion from man ; who in gods stead , is both to tender the meanes of conuersion , by the care vnto the heart ; by the bodie vnto the minde ; which is the dutie of the minister ; as also , ( if neede require , when the refractorie minde will detaine the body from the vse of the meanes , is further , euen to force the bodie , by bringing it , euen against the mindes will to heare the word : that so , by the power therof , eyther the rebellious minde may be reclaimed , or at leastwise made inexcusable : especially , that in performing this dutie , he may be free from the blood of his people : or rather become a true nursing father vnto them , and this is properly the office of the magistrate , who though hee haue power euer life , in the case of refractorie & obstinate blaspheming of the truth , and desperate continuance in atheisme , and heresie , and therefore ought not to suffer cyther idolater , or blasphemer , either atheist , or damnable seducer of the people to a false worship , any longer to breathe , to the infection of others , yet in the case of conuersion , and bringing men to god , hee is no ●●rther to force ●●e bodie , then that still it may be seruiceable to the soule ▪ le●i●g conuerted ; and also further the minde to be subdued , by these spirituall weayons ; by which the reason beeing captiuated , and conscience perswaded and convinced : and so the ●ill enclined and allured to embrace the truth , when once the h●●rt shall endite a good matter , and 〈…〉 with the loue of god , then shall the tongue become the pen of a ready writer , the outward man shall put cheerfully in execution , what the ●●ward man desireth and purposeth : that ( so glorifying our god ) ●n bodie and soule , which hee hath thus renued , in this reasonable sacrifice of the new-byrth ; we may in due season be crowned both bodies and soules , with that glorie in the newe ierusalem , which is aboue . and therfore , as this condemneth all antichristian tyrannie , whereby all hope of sound conuersion is vtterly cut off , whilest by extremitie of torture the bodily life is depriued : so also the negligence of the christian magistrate is iustly reproued , in leauing the papist to his libertie , or winking at him , shewing extreame crueltie to his soule , while hee pretends clemencie to his bodie . and if the refractorie must bee compelled from a false worship to the meanes of a true : oh then ! faire be it frō the heart of the godly magistrate , to tolerate a false religion ; is not this the way to prouoke the wrath of god ? that so hee may diuide vs in iacob , and so destroy vs in israel . and seeing the iust man must be a lawe to himselfe , if then the bodie must be the meanes to conuey grace to the soule , if it may further our entertainment of true conuersion : oh then , let vs learne to subdue this enemie , and beat downe this corruption . . let vs humble it by fasting . . and not aduise with it in spirituall worship . . feare we the complement thereof : . and rest wee at no hand in any ceremoniall deuotion of the same . . take we no care for the flesh , to satisfie the lusts thereof . rom. . and auoyde we all affectation in gesture , &c. with an intent to be obserued of men ; so shall we offer holie violence to the bodie , in preuenting it ministerie , to satisfie the lusts of the minde , and thereby make it seruiceable to the soule : as furthering the same in the worke of holines . and thus is the outward man subiect to a kinde of violence , not onely from others , but euen from our selues . perswaded it cannot bee , and therefore it must be forced . now for the soule of man ; the case hereof is otherwise : spirituall it is , and therefore not subiect to outward violence . and reasonable : & therefore only lyable to such a violence , which rather ouercoms by perswasion , thē forceth by persecution , as rectifying the reasonable part , not destroying the nature thereof : as delighting the vnderstanding with the light that ouershadoweth it ; so convincing the conscience , that it giues peace vnto it : so reclayming the will , and captiuating the affections , that it restores them to a most gracious libertie , to performe a reasonable seruice vnto god. this shall further appeare most euidently vnto vs , if we consider in the second place , the meanes of true connersion : namely , the word of god , assisted by the blessed spirit ; which in that it consists of two partes , to wit , the lawe , and the gospell : howsoeuer by the law we are brought to a sight of sinne , and so thereby prepared to conuersion , and as it were entred therein , as beeing cast out of our selues , and cast vpon iesvs christ , yet by the sweete promises of the gospell , wee are allured and perswaded to beleeue in the lord iesvs ; which is the very worke and perfection of our true conuersion . so are our hearts more and more suppled , and broken , through the loue of christ , shead abroad in our hearts : so are we bound vnto our god , with the cords of loue , as that we attaine a most glorious libertie of the sonnes of god : so are wee led captiue vnder sinne , that in the inward man , we delight in the law of god : so are we subiect to afflictions , as that wee are more then conquerours ouer them : so is death the end of our sinne , and entrance to our glorious libertie . thus doth the word discouer the estate of our conuersion : thus doth it allure and satisfie vs in the whole processe and consummation thereof . and doth not the manner of our conuersion auouch as much : that it is by perswading , and mollifying of our hearts ? doth not the lorde himselfe allure and inuite vs to embrace these meanes , proffering vs wares with money ; wooing of vs , to open vnto him , by testimonie of his patience , and pledges of his loue , stretching out his hands vnto vs all the day long . and those not emptie , but dropping downe myrthe , and tendering most invaluable riches , the rather to allure vnto him . doth not wisedome invite vs to a feast and allure vs with her delicates ? doth not the lord preuent vs with his grace , that we may be plentifull in good works ? doth he not allure vs to holinesse , when he imputes the righteousnesse of his sonne vnto vs , and not onely accounts that ours , which hee freely giues , but accepts that to be his , which by our corruption is defiled ? doth not the lord offer parley ? come , let vs reason together ; hath hee bene a wildernes vnto vs ? nay , what could hee haue done vnto vs , which he hath not done ? thus doth the lord perswade and allure our conuersion : and are not his ministers led by the same spirit ? doe they come vnto vs with a rod ? or not rather with the spirite of meekenes ? are they not his embassadors to treat with vs ; nay , his orators to beseech vs to be reconciled vnto god ? are they not ready so to wooe vs , that they not only are contented to deliuer the gospell vnto vs but euen theyr owne soules , so deare are we vnto them : so little deare is their life vnto them , in regarde of preaching the gospell , that we may be saued ? are they not our fathers , to beget vs in all loue and compassion to be the children of god ? are they not our noursing-mothers , to dandle and suckle vs , as new-borne babes , with the milke of the gospell , that wee may growe vp thereby ? are they not our shepheards , to leade vs into the greene pastures , to dresse , and tenderly looke to vs , as the tender lambes of iesus christ ? are they not gods fisher men , to allure vs as with a bayte : thereby , not to constraine vs by force , but to catch vs with a wile . and doe they not in all this perswade vs reasonable men , by most reasonable and tractable meanes , to a matter most reasonable , euen to returne vnto god ? for to proceede now to the substance of our conuersion : and thence to proue this manner of our calling , by alluring ; as also the equitie thereof ? is our conuersion any other , then a restoring vs to that estate which heretofore we enioyed in adam , and lost by the malice of sathan ? and ought there to bee any thing more acceptable vnto vs , then to come foorth of darknes into a maruellous light , to be deliuered from bondage ? yea , from bondage of sathan : vnto the glorious libertie of the sonnes of god , to be pluckt out of the horrible pit , and aduanced to the highest heauens , to be made lords of all , who before were vassalls vnto all ; to be at peace with all , who before had all against vs. such is our conuersion . is there any thing more reasonable ? is it not most reasonable and equall , that god should haue his will , who hath decreed our conuersion ? that he should enioy the seruice of his creature , which is obtained by conuersion ? that he should be loued of his children , that are so made by conuersion ? is it not meet & conuenient , that we should be holie , as our god is holie : that to eternall happines , wee should be made meete by perfect holines ? ought not members of the body to haue the like 〈◊〉 ? ought not citizens of the same heauenly ierusalem , to be of one minde ? nay , ought not fellow-heirs of the same kingdom , be of the same nature , of the like beautie , and glorie ? such are we with iesus christ : and such are wee made by conuersion . and is it not most equall that the lord iesus should haue what hee hath purchased at so deere a rate ? . pet : . . cor : . lastly , what true marke is there of our cōuersion , which doth not owne this truth , that we were not compelled , but perswaded & allured therunto ? haue wee peace of conscience , and so are at peace with god ? who could haue procured this , vnles god had giuē it ? how could wee haue receiued this , vnlesse the minde had bene allured , and nourished with the loue of god ? no entertainment of gods loue , but by ouercomming the heart with loue ; no true euidence of gods loue vnto vs , but by out loue vnto him againe . no sound euidence of our loue vnto our god , but by our readinesse to forsake all for his sake , but by our delight in the excellent , & inlarged heart towards them , not by constraint , but of a ready minde : , pet : . . . so much we loue our god , as we desire his continuall presence , and perpetuall fruition of his blessed society : by this do we know that we are of god , that we come boldly to begge , or rather chalenge his promise , that we will not be saide nay , but are answered in our chiefe desires . thus god freely promiseth , and offereth meanes to vs not deseruing it , that so we may not be discouraged , but rather inuited to embrace the same . and because gods loue is free , therefore it preuailes vpon the most vnlikely : deliuering the captiue , & giuing sight to the blinde : swallowing vp dispaire in mercie , and crowning corruption in glorie . and because he maketh vs partakers of y e diuine nature , therfore also he enables vs freely to loue him , and cheerfully to obey him : to runne the way of his commandements , after hee hath set our hearts at libertie : yea , he maketh our feet like harts feet , so that by the helpe of our god we leape ouer a wall : yea , hee giueth vs wings , as to auoyd vnnecessary and desperate extremities , so to flie speedily in the execution of the will of god. that by this willing minde , we might not onely be comforted , in respect of our outward failing , seeing the lord hath promised not to quench the smoaking flaxe , nor breake the bruised reede : but encouraged also , and enabled to constancie , and perseuerance , that so continuing to the ende , the crowne may not be taken from vs. thus by the marks of conuersion , is the manner thereof confirmed vnto vs ; thus by this manner thereof , are we assured of the continuance of the same . and is our conuersion then a worke of grace , and free compassion from the lorde ? is it accomplished by the word of peace ? and sweet promises of the gospell , applyed to the fainting soule , by the spirite of grace and compassion ? is it conueyed vnto vs by vessels of infirmitie ? which might better haue compassion on vs , and allure vs to mercie , as being subiect to it : and therefore hauing experience of our miserie . is it effected by melting the heart , with the apprehension of the loue of god ? is is perfited by enlarging the heart , to the obedience of our god ? well then may fire and fagot confound both bodie and soule : well may antichrist enlarge an earthly monarchy , with sword and outward violence : but the milde voyce of the gospell must conuert the soule : the meanes to fill heauen , must be the alluring of the spirit . oh why dispaire we to conuert , though now miracles are ceased ? seeing by the power of the word , the secrets of the heart are made so manifest , that god wil be acknowledged to be in vs , that so we may conuert vnto god. if they will not belieue moses and the prophets , neither will they belieue though one come from the dead ; and yet to cōuert a sinner is more wonderfull , thē to raise frō the death . how vainely do they bragge of a church , that exclude the word of god ? how can we hope for the continuāce of a church , where the sound therof doth not cōtinne ? what hope is there of cōuersion , where doctrine is not deliuered , by which the mind is perswaded ? what feare of further peruersion , where lawes are not executed , to cōpell men to perswasion ? where deceiuers are permitted to poyson with corrupt perswasion ? who so is wise , let him consider this , let him see the plague , and hide himselfe : let him trie his conuersion , by the perswasion of his iudgement , that he is rooted in knowledge , & not wauering in opinion : let him examine his effectuall calling , by the readinesse of his minde , and cheerfulnes in obedience , euen to all the will of god : not a part thereof : & that constantly and continually ; not being weary of well-doing , being more ready to doe well , then for the present he is able : and so enabled to well doing , that at length he may attaine his desire ; as of perfect obedience , which he shall attaine : so of perfect happinesse , the recompence of his labours , & full contentment of his vtmost desires . and therfore let him pray , for the continuance of the gospell , to quickē his desires . let him earnestly desire the confusion of antichrist , that sonne of darknes , & enemy to this glorious light . let him be wise , to discerne betweene the chaffe & the wheate : to trie the spirits , and hold what is good . let him especially make much of the annoynting , and hearken to the voyce behinde him , not grieuing the spirit , nor quenching the motions thereof : that still there may be light in the land of goshen , in the dayes of famine , hee may haue enough . exod : . iob : . comforting himselfe , that seeing his conuersion is from gods alluring of free loue , and perswading by a power vnresistable , not desired by him : therefore being conuerted , he shall surely hold , when heauen and earth shall passe : though thousands fall daylie at his right hand , and ten thousands at his left hand , yet shall not this plague of apostasie seaze on him , who is kept by the mightie power of god , vnto that great day , that hee may be presented blamelesse vnto the lorde iesus . and therefore not being discouraged for theyr going out from vs , that were neuer truely of vs , but rather enlarged with continuall praise vnto his god , that leaues not him also to himselfe , to fall away with this present euill worlde , but still humbles his flesh , to keepe life in his soule , and counts him worthie to suffer with his christ : that so the life of christ might daily appeare , for his approching to glory . thus doth god perswade iapheth to dwell in the tents of shem. thus is a christian conuerted by perswasion . and thus doth god giue him a dowrie with his marriage . iapheth being perswaded , is also enlaged . the kingdome of heauen being bestowed , interesses also the faithfull , in the possessions of the earth . the true belieuer alone is the right owner of all gods blessings . he that first seekes the kingdom of heauē , shall haue these things also cast vpon him . matth : . . so profitable is godlines , aswell for this life , as that which is to come . . tim. . . . so christ being ours , who is lord of all in heauen & earth , math : . all with him is ours , both in heauen and earth . . cor. . rom . so haue wee onely grace to vse those well , and therefore are only fit for them . so are those onely fit for vs , as being sanctified by vs , vnto vs. oh how vaine then is theyr boasting , and labour , that toyle for these things without grace ? how fearfull is their account that possesse them without christ ? what comfort haue we in the least , seeing it is vnto vs as all ? what hope of that which shal be sufficiēt for vs ? what wisedome ought wee to vse , to make first sure of the best ? what conscience in approuing our right , by our holy vsing of these things ? what faith in a better right , by renouncing confidence in these ? by our williingnes , vpon iust occasion to part with them , either to the good of our brother , though we cast our bread vppon the waters , or to the glorie of god , though wee euen cast our liues after them ? shall not hee which thus leaueth house or lands haue recompence an hundred-folde ? shall not hee finde his life , that thus is willing to loose it ? oh how can we better shewe our free power ouer these things , thē by keeping them short , that they may haue no power ouer vs : neither ouer our hearts , by couetousnes , which is idolatrie ; nor ouer our bodies , by pinching and niggardlines , nor ouer our co●s●●●nce , by making difference , where god hath made all good : nor ouer our libertie , by abiectnes , and scrupulositie ? oh that we would learne to renew and increase our soueraigntie ouer the creature , by our daily subiection vnto god , in acknowledgment of our unworthines of the least , in crauing his blessing , euen vpon the greatest . as by the sense of our vnworthines , renuing our right in christ , and disavowing confidence in the greatest by submitting the blessing thereof vnto our god , that so giuing god the glory of his mercies , hee may enlarge himselfe vnto vs , to the making of vs meete to be vessels of glorie : and thus are the saints lords of the earth . and thus is the church of iesvs christ spread farre and neere ouer the face thereof . that not onely the god of them may be blessed by one nation , at ierusalem , but that iapheth also may be enlarged and diffused , to dwell in the tents of shem ; that the gentiles being dispersed farre and neere , might receiue the gospel ; and also being conuerted , might conuert their brethrem , euen all the nations vpon the face of the earth . god enlarge iapheth . so then iapheth must bee perswaded and enlarged , aswell as shem. the gentiles must bee conuerted , aswell as the iewes . and why ? surely god hath so decreed it from all eternitie ; and reuealeth the same by his eternall word , long before the accomplishment thereof . hee accomplisheth it in particulars , as pledges of a more plentifull haruest : and he permitteth obstinacie to come vpon the iew , that the wilde oliue might be engraffed . so in the fulnesse of time was this harnest brought in ; in part by the husbandmen of the lord iesvs , and in the fulnesse of time , shall the fulnesse of the gentiles be brought in , that the remnant of the cast-away israel , may be reaped in with glory . and are not the wayes of god most equall herein . ? shall not the winde blow where it pleaseth ? hath god any respect of persons ? is not god the lord of all the earth ? was not the blood of christ auaileable , to saue euen a thousand worlds ? must not the church to this end be a traueller vpon the face of the earth ? shall not the sound of the word , goe to the ends of the world ? must we not pray for all sorts , because god will haue some among all sorts to be saued ? is not this our little sister that hath no breasts , & yet shall giue sucke ? is not this the barren , that shall bring foorth , and haue more children then the married wife ? are not these the infinite number which none could reckon , which should stand before the throne , and the lambe with long white robes , and palmes in their hands ? thus shall the gentiles imbrace the gospel . . and is not the word of god , yea , and amen ? is not iapheth perswaded , and the kingdome of christ enlarged among vs ? hath it not a long time rested in the tabernacles of iapheth ? . and was it remooued from the tents of shem ; that so it bee planted in the inhabitants of iapheth ? oh , then let let vs consider , that shem is to be replanted . . let vs desire the restoring and reclaiming of the first born . . let vs feare the casting off , of the little sister , seeing the elder was cast off , and is to be recalled . and let vs looke for the remoueall of the gospel from one nation to another , where it is not retained with conscience & profit . and if god will not forsake vs , till wee forsake him ; take heede then we put not from vs the word of life . and what if we be preparing a place in virginea , or ireland ; to receiue the same ? . these must haue a calling , and we a cooling , for the time : that we may be prouoked to zeale , euen by foolish and forlorne nations ; and recouer our first loue , by extending it to our brethren . that as the falling of one nation may bee the raising of another ; so this revniting of the gospel may bring in the number of the elect : that so our war-fare being finished , our glory may begin , neuer to haue an end . thus shall iapheth bee perswaded to dwell in the moueable tents of shem ; that shem and iapheth , may dwell for euer in full and constant happinesse . but some will say , what neede iapheth to bee perswaded to dwell in the tents of shem ; who already was a member with shem , of the true church , as performing the duties of pietie , to god and men ? wee answere ; that the holy ghost , not onely entendeth the person of iapheth , as desiring his continuance particularly in the true worship of god ; but especially hath reference to iapheths posteritie , as foreseeing their declination from true religion , to idolatrie , which fell out not long after : and therefore directing the spirit of holy noah ; not onely as a father , to desire the returne of his posteritie to the church of christ , but especially , as the mouth of god , to pronounce their restitution in the ages to come . whence wee learne many notable lessons . as first , that godly parents and beleeuers , ought not onely to haue care for the present , but also for the future estate of their posteritie : the true church of god , that so it may abide in the faith of iesvs christ . so do they imitate god , who prouides for eternitie : so doe they approoue their faith , when they see a far off : so do they testifie their loue , which abides for euer . . cor. . so doe they manifest their hope in the full accomplishment of the elect : so do they further the propagation of the church to her perfect consummation , & communion in heauen . to this end , are they commanded to declare the will of god , vnto their children . to this end , did they set vp monuments of gods speciall loue , and memorials of his will and fauour , not only to testifie their thankefulnesse for the present , but to teach the generations to come , that the people which were to bee created should prayse the lord. and if they were worse then infidels , that prouided not for the outward estate of their posteritie : where is then their faith , that neglect the soules of their successors ? oh , what a curse then is barrennesse , and depriuation of posteritie ? how much greater a plague to make wicked our posteritie , by preposterous worldly prouision , and neglect of spirituall legacies ? how happy those parents , that sendssuch wicked seed before thē ? but thirce vnhappy they , that reioyce in their wickednesse ; prouoking them by euill example , to imitation of euill : and applauding euill imitation , vnder pretence of ligitimation ; as if to differ from them in sinne , were to bee degenerate and bastards . how can they call god their father , that neglect to bee nursing fathers to his church ? either caring for their owne , as if the time to builde gods house were not yet come , and therefore they neglect the restoring of it : or else lay it further desolate , as eclipsing their glorie , and confounding their pleasures . oh , where shall such iulians appeare , that seeke to repaire babylon againe , and deriding the poore members of christ , that they must suffer affliction , doe therefore adde affliction to affliction , and cry , downe with it , downe with it , euen to the ground . surely , though abraham know vs not , and israel hath forgotten vs , yet the keeper of israel doth neither slumber nor sleepe . he is our father , and will haue compassion on vs : and when hee seeth that we are confounded throughly in our carnal confidence , and take vnto vs words , and say vnto him : take away all our iniquitie , and receiue vs graciously , so will wee render the calues of our lips , ash●● shall not saue , neither wil we ride vpon horses ; neither will we say any more vnto the worke of our hands , ye are our gods : then will the lord heale our rebelion , and loue vs freely : then shal his owne right hand sustaine him , when all help frō men faileth . then shal he take away out of the midst of vs , them that reioyce in our pride , & we soal no more be proud of his holy mountaine . then will he leaue in the midst of vs , an humble & poore people , and they shall trust in the name of the lord : & in those shal it appear , he hath care of the posteritie of the church . forthere shall be of these , that shall build the olde waste places ; they shall raise vp the foundations , for many generations , they shall bee called the repairers of the breach , and the resteres of the paths to dwell in . and this shall be written for the generations to come , that the people which shall be created and conuerted in virginea , irelan , or elsewhere , may praise the lord. oh , prosper the workes of our handes , ò lord , fo● the accomplishment of thy will , in bringing in the fulnesse of the gentiles : oh , prosper thou againe , and againe , our handy workes , and holy desires ; that thy king may bee set vpon the holy hill of sion ; and our king , and his happie issue , may continue the gospel to the generations to come ; that so hee hauing care for the aduancement of thine earthly tabernacle , thou maist continue and so aduance his corruptible crown , as to make it an vndoubted pledge vnto him and his , of an vncorruptible crowne to all eternitie . thus may there be care for the posterity of sion . and is there not great reason it should be so ? haue not the best fallen , where this care hath bin neglecte ? ddid not iapheths posterity falaway to the worship of idoles ? may not good parents haue a wicked generation ? . is god tyed to nature ? . or , shall nature necessarily enforce grace ? are there not vsually euill seede of an holy stocke ? . to confound nature , and . aduance the free election of grace ? . yea , to chastise gracious parents , for presuming onthe present , and so neglecting holy discipline , to humble nature to grace . . can it otherwise be , where only nature , and not grace , is the seeds-man to posteritie ? . and must it not bee so , that grace onely may be magnified , and god onely glorified ? . are not gods wayes vnsearchable ? . is not his wisedome infinite ? . is not his will as absolute , and . his iustice a great deepe ? . in vaine therefore doth the pharisie boast of abraham , and antichrist ; and very foolishly doe parents abuse , the prouidence of god , either in neglecting discipline ; either vpon feare that it is bootlesse , as if it must needs fall out that their children wil proue gracelesse ; or in pampering the flesh , in hope that their issue will not abuse it . they are holy , and so is their seed , and therefore why should they not vse their libertie , though it bee an occasion to the flesh . and are not they as much faultie , that punish the infants for their fathers offence , making a necessarie conclusion , that grapes cannot come of thornes : and therefore condemning peremptorily the children of wicked parents , vpbraiding the poore infants , with their parents vices ; denying them meanes of saluation , as baptisme , &c. because their parents happily haue abused it . is not this to restraine god to man ? is not this for man to intrude into gods prerogatiue , who is the onely discerner of the heart ; who onely knoweth who are his ? oh , how much better were it to leaue the secret things to god. deut. . and make trial of the meanes which are reuealed , and obuious vnto vs : not making the sinne of the parents a barre of gods mercie to the children , who will haue mercie vpon whom he will haue mercie : but rather admitting the childe to the meanes of mercy , where the parents obstinacy and contempt is no present barre thereto , and so watching ouer thē more tenderly , the more their estate is to be feared ; that so by holy education they may be fitted to that grace , whereunto in such case vsually they are appointed , for the aduancement of gods free mercie . surely , howsoeuer it fall out , yet here is our comfort , that when wee haue done our part , our labour shall not returne in vaine : either our care shall be a meanes to maintaine an holy posteritie , or keepe vs from being partakers in the iudgement of a wicked posteritie . well , they may be a griese vnto vs , to make vs hunger after our happinesse , and so happily , they may bee meanes to hasten vs thither : how soeuer , our labour shall returne into our own bosome , to make vs more holy though they proue more wicked . and though the world shall vpbrayd vs , with that , wherein they should pitie , & rather keepe silence , seeing it is gods doing ; yet shall this also turne to our good . god shal be iustified by the world , while it reproacheth vs : as hauing done herein his good will and pleasure : and we shall be comforted , in regard of their reproaches : so wee haue this testimonie , that hauing done our best , we submit to gods will , as giuing him leaue to doe with his owne what pleaseth him , yet not neglecting to doe his reuealed will in displeasing our flesh ; and so in gods stead , executing his wrath , where otherwise wee must loue ; and hating the sinne , though we reuerence his worke . thus , though good parents may haue a wicked posteritie , yet may they either by this meanes reclaime them , or at least auoid fellowship in their plagues : and doeth not the lord here , giue good hope of their reclaiming ? did hee not prouide a sauiour , before man had sinned ? doth he not here foretell of it , & so assure the returne of the gentiles , before yet they were ; much lesse were fallen away ? did he not prouide an hester to deliuer his church , before euer hamans plot was dreamed of to endanger the same . oh , the faithfulnesse of our god! how certane is his loue , how certainly shall we returne , though we fall for a time . can the truely righteous , possibly fall away finally ? . is there any end of gods mercies ? . was there any beginning of his loue ? . haue not all the saints returned ? . doeth not our sauiour liue for euer , to quicken his eternally ? . shall not thy spiritabide with vs for euer ? . shall our iniquitie cancell what our righteousnesse did not confirme ? can the lord deny his word ? . w●l he giue his glorie to another ? . doth he which is born of god sin at all , either in the regenerate part , whereby hee still pleaseth god , or finally in the vnregenerate ; which finally , shall be perfectly cleansed , or abelished ? . shall not all things work together , for the good of the elect ? & shall their sin then , otherwise prouoke god against them , as to iudge them in this life , that they may not bee condemned in the life to come : so to chastise them with the roddes of men , that his mercy bee not taken from them ? a way then with that hellish doctrine , that robbes god of the glory of his faithfulnesse , and power ; and man of the sound comfort of his saluation , by evacuating christs death , and auouching the vncertaintie and inconstancie of saluation . and auoyd we , presumption to fall , though we shall rise againe , seeing god will not be mercifull to presumptious sinners : and the least fall of the saints , though it cannot finally exclude from saluation , yet may it grieuoufly deface the beauty of sanctification ; and so make this present life very bitter and vncomfortable vnto vs : howsoeuer it cannot vtterly depriue vs , of the comfort of the life to come . rather learne wee in gods feare , to keepe our selues from falling : by , . fearing our selues : . and walking alwayes in gods presence : . rest we wholly on the word , . and renounce carnall wisdom , . auoyding all occasion & appearance of euill , . learne we to vse aright our christian libertie , . and commune we dayly with our hearts to preuent securitie . . walke we in our calling to preuent idlenesse & curiositie , . and call we earnestly on our god that hee suffer vs not to bee led into tentation . . keepe thy iudgement sound that we cannot bee too holy , . and conscience tender , by racking it dayly by the law : . reprooue wee sinne boldly in others , to keepe vs from the like . . meditate we on the punishments of sinne , to keepe vs from presumption , . and remember we how the dearest saints haue smarted , to preuent singularitie ; . especially looke we vp vnto iesus , and what he hath done for vs : that the consideration of his infinite loue may keepe vs from dishonouring him , that the meditation of his intollerable plagues , may preserue vs frō crucisying him againe . . consider wee the difficultie of being saued , and therefore let vs doe our best : and lastly , remember we our end and reckoning wee must giue vp , the one so vncertaine , the other so sure , and vnauoydable , that so at no time we be found vnready . thns may we be kept from falling into sinne : and thus also may wee learne to arise out of the same . as , by meditation of gods commandement to haue vs returne : and pondring of his promises that he will heale and renue vs. to this end , looke we vp vnto iesvs , that triumphes ouer sinne , and makes dayly intercession for pardon thereof , and see wee our inquitie through the glasse of his mercy , that so dispaire being preuented , we may finde our sinne pardonable . then presse we to the throne of grace , with a broken and humble spirt , and testifie wee our iust hatred and indignation against our sinne , by iustifying our god , and imposing some spirtuall humiliation on our selues . oh , let our soules refuse all other comfort ; till the conscience bee quieted in the blood of the lambe : and giue wee the lord no rest , till hee returne to his rest , and restore vnto vs , the ioy of his saluation ? nowe let sinne bee confessed in particular ; the more to breake the heart , and that against our selues , to the iustifying of our god. nowe let vowes bee renued ; not onely to auoyde the like sinne , but to bee more wary of all occasions , and appearance of euill : redeeme wee the time more conscionably , and watch we more narrowly ouer our own hearts , & outward man ; withdrawing them from the loue of the world , & arresting them in the presence of god : perswading our selues that wee are not throughly returned , till at least wee haue had some glimpse of gods fauour renued in iesvs christ , though not discerned in that glorious obiect which dwelleth in the light that none can attaine vnto ; yet apprehended by the beames thereof reflected on our hearts , by our peace with god , & contentment in his wil : who though he happily restore vs not presently to that full measure of feeling and ioy , we heretofore enioyed , yet remember we , that we liue by faith , and not by sence : and that our whole life is no other then renued repentance . and therefore comfort we our selues , that what we feele not , we must and shal beleeue ; as by faith seeing a farre off : so contenting our selues with what is presently restored to be sufficient : as that still wee liue by faith , hungring after the best graces : not onely the restitution of such measure , which heretofore we enioyed : but euen the inioying of that fulnesse of ioy and pleasures which is at the right hand of god for euermore . wisely discerning the prouidence of our god , in not resting so much on feeling , as heretofore we haue had . not onely for the tryall of our faith , if now we can rest on our god without feeling , but also for the preuenting , and subduing of spiritual pride ; to which , seeing extraordinary feeling of gods fauor , is a great occasion , through the malice of satan , raising hence singularity , & so security and remissenes in wel doing : if not robbing god of his glory : therefore it pleaseth our good god , though he restore peace vnto vs , yet to with-hold from vs wisely , such draughts of ioy , that so we might forget what is behind , & hasten to that which is before , as both taking lesse delight in any worldly contentment which before was sweetned vnto vs , by that ouerflowing of spirituall ioy : and fainting the more earnestly , after that full and constant measure thereof in heauen , that so our ioy may no more be taken from vs. and therefore striuing more diligently , to make vs meet partakers of that glorious inheritance , that so in due time , as a ricke of corne , we may be caryed into the barne , and receiued into our fathers eternall ioy . thus may we recouer out of our most desperate falles ; thus may we be comforted in the measure of our recouery : as being that which is fittest to hasten vs to glory . and thus shall iapheth be brought againe to the tents of shem ; the gentiles shall be restored to the true worship of god , as a true and liuely figure vnto vs , of the constancie of gods loue , in restoring his childrē , & recouering them out of theyr greatest falls . and these are the lessons wee may learne from this , that iapheth shall dwell in the tents of shem. and is it a small thing , that the gentiles , which were originally without god ; yea , who had forsaken god , shall once be restored againe to the knowledge and worship of iehouah : surely meruellous things are spoken of thee thou citie of god ? wonderfull are the mercies that hereby the gentiles haue bene inuested with . shall wee wade a little further into the particular consideration of them ? follow wee then the spirite of god in the vnfoulding of them : what is the generall summe of the blessings , that iapheth shall enioy ? it followeth , that iapheth may dwell in the tents of shem this is the summe of the blessing , to dwell in the tents of shem. . that is , to be ioyned vnto the iewes , both in the true worship of god , as also in the priuiledges thereof . . what is the true worship of god ? this is described vnto vs , . by the subiect , shem : who was the father of the iewes , fignifying thereby vnto vs , that the religion of the iewes for substance , is the true worship . how shall this appeare ? surely by these circumstances . first , shem was the eldest sonne ; not onely by nature , but by grace ; hee first in his fathers house , called on the name of god ; the iewes of him , were also the first-borne ; first , in the temporall election , first , in the set worship of god , and so also , in the spirituall election . and therefore seeing the truth is most ancient , the olde way is the true way : therefore the religion of the iewes is the true worship of god. secondly , that which was commanded of god , and performed , both for the substance and manner , is the true religion ; such was the religion of the iew ; wholly commaunded of god , both for matter and manner ; enformed from gods owne mouth . exod : . directed by his owne finger , euen to the square and building of the tabernacle . and therefore the religion of the iewe , was the true religion . and so all will worship is a false religion ; that which god onely commaunds , is the truth onely . pet : . . . colloss : . . thirdly , that which procures saluation to the performer is the truth ; such is the religion of the iewe : as not onely pointing at christ to come ; but apply●●g christ as come al●eady , though not in the flesh , yet in power and efficacie ; as being a lamb , slaine from the beginning of the world . fourthly , true godlines is not onely available for the life to come , but euen for this life also : such was the religion of the iewe ; so long as they walked after this rule , so long the lord blessed them , and aduanced theyr temporall estate maruellously , as hee promised : deutron : ● . leuit : . and accordingly abased them , as they failed therein . fifthly . and is not that the truth , to which all must yeeld ? by which all must be directed ? must not they returne vnto vs , and not we vnto them ? ierem : . . shall not all nations take hold of the skirt of a iewe and say , we will goe with you , because the lord is with you ? zach : . must not iapheth dwell in the tents of shem , not shem in the tents of iapheth ? sixthly . and shall not the truth abide for euer ? shall not the remnant of israel be saued ? shall not the iewes ( though for a time cast off ) yet bee brought in againe ? and so the promise of god certaine , gods couenant with the iewe euerlasting . and so the originall truth , the euerlasting truth . the iewes religion , as most ancient , so most permanent , and perpetuall . seuenthly , was not the iewe an abomination to the aegiptian ? is not that the truth , which is hated of the world ? behold then , the true notes of the true church , and worship of god , and . trye we our selues by these , whether we be in the faith or no ? knowe wee not that iesus christ dwelleth in vs , except we be reprobates ? . cor : . . . discerne we wisely our estate by these , that it is not so well with vs , as happily wee may flatter our selues : ioh : . hee is not a iewe , which is a iewe outward onely , rom : . it is not the circumcision of the flesh , but the circumcision ▪ of the heart , which god accepteth . rent wee therefore our hearts , and not our garments , and turne to the lord our god , whose mercies are euerlasting : who loueth truth in the inward parts . and though he correct vs with the roddes of men , yet will not take his sure mercies from vs : iapheah shall dwell in the tents of shem. and is the church of god the tents of shem : howsoeuer afterward glorious in shems posteritie , both for number , and outward magnificence ; yet now meane , and contemptible , as abyding in tents . now little , and almost invisible , as confined to one familie , and not containing all thereof , consisting onely of eight persons , whereof the one was a cast-away . beholde wee heere then the condition of the church of god , and therein consider wee further these necessarie adiuncts thereof . first , it is a little flocke ; luk. . . for whom it pleaseth our heauenly father to prouide a kingdome , though many are called , yet fewe are chosen , matth : . though without number in it scife , yet in comparison of the reprobate , but a little flocke : euen as the gleaning of grapes after the vintage . matth. . . yea , as signes and wonders , so are they in the worlde . . so is the good pleasure of our god : who will haue mercie on whom hee will haue mercie . . so narrow is the gate , that fewe enter therein . . so hard a saying it is to flesh , to hate it selfe ; to be borne againe ; to take vp the crosse ; to become fooles ; that we may be wise , that no maruell if the wisedome of our flesh be enmitie against god , that the most forsake christ , it will necessarily followe , ioh . who will belieue our report , which is so vnlikely , so distastfull , to corrupt reason ? and if not many mightie , many noble , &c : are chosen , it is no wonder ; because they will not with marie , choose the better part , which shall not be taken away from them . first , oh how vaine then is theyr conceit , that dreame all shall be saued ? how fearfull is their course that so liue , as vnlesse all bee saued , it is impossible , but that they must bee condemned ? is it safe following the multitude , seeing fewe shall be saued ? will the example of great ones deliuer from hell , howsoeuer they may shelter vs from bodilie punishment ? why then doe we make them our warrants , to runne the broade way ? why then doe wee aduance them aboue all that is called god ? as if theyr lawes were absolute , theyr authoritie vncontroulable ? is it not better to obey god then man ? must wee needes runne to hell for companie ? is it not enough to yeelde our bodies and goods , which they gaue vs not ? who so is wise , let him consider these things . first , let him feare him that can kill both body and soule . . let him not freat at the prosperitie of the wicked ; and yet giue vnto caesar the thing which are caesare . . let him be little in his owne eyes , that so he may be contented with his portion , though it be the crppe of affliction : so it bee a proseruatiue from sinne , a badge of his maister christ , a pledge of his louing father , a spurre to perfection , a procurer of an vncorruptible crowne . . let it not grieue him to be salsely charged with singularitie , that hee is an odde-fellow : that he walkes alone , that he is more nyce then needes ; that he is no good-fellow ; no friend to caesar ; seditious , pestilent : this was the portion of the saints . this they had because they were contrary to the world , because they were of this little flocke . and , let this comfort the saintes , that wisedome is iustified of her children ; nay , it shall be iustified of the enemies thereof . when ioseph is tried , and his cause is knowne , the princes shall deliuer him , and doe homage vnto him . balaam shall desire to die the death of the righteous : pilates wife shall wish him to haue nothing to doe with that iust man : nay , iudas shall confesse hee hath sinned , in betraying of innocent blood ; and shall not the saints iudge the world ? is not this the victorie of our faith , that it ouercometh the world ? shall not this little flocke be preserued blameles vnto the day of christ ? will the great shepheard of our soules loose any , that he hath washed with his blood ? and is the seruant aboue the maister ? is it not our honour to be entertained as christ iesus was ? if we suffer with him , shall we not raigne with him ? shall wee not treadsathan vnder our feete ? shall not death be swallowed vp in victory ? shall we not see our desire vpon our enemies ? shall we not laugh at destruction , and reioyce in tribulation , because wee are more then connquerours through iesus christ ? meane while , least the hope that is deferred should proue the fainting of the soule , are not the saints lordes of all the earth ? haue they not right to all ? haue they not grace to vse all well ? haue the wicked any thing but for their sakes , though they can beteeme the saints nothing ? is not the small thing that the righteous hath , better then great riches of the vngodly ? psal : . shall not the righteous put on the rayment which the wicked haue made ? iob : . doe the wicked heape vp siluer as the dust , and shal not the saints diuide it ? if they bee in affliction , must not the saintes pray for them ? genes : . if any trust be to be committed , who then faithfull but the saints ? if any desperate iudgement come , who then deliuered , but the saints ? ebedmelech shall haue his life for a prey , because hee spake kindely for the seruant of god : and ieremie shall be deliuered , and possessed with the reuenues and commodities of his enemies . he shall haue his liberty to serue god in the land of iudea , when the great ones shall be carried captiues into babilon , and there loose theyr honours and liues . loe thus shall this little flocke preuaile in this life ; and shall it not also be crowned in the life to come ? shall not god wipe all teares from our eyes , and crowne vs with eternall happines ? oh that wee were wise , to knowe our owne strength , to vse it to our best behoofe , to liue by faith , that sence deceyue vs not . to see farre off , that present things distract vs not . to enter into gods sanctuarie , that we may be kept sound in iudgement , to discerne aright of gods prouidence ; and to walke in our waies , that , so wee may not fret at the prosperity of the wicked , nor desire to eate of such things as please them ; that we may not tempt our god , by not keeping in our wayes : and thereby exceeding the bounds of his prouidence , exclude our selues his protection . . that wee could learne true contentation in our god , in whome we shall be aboundantly satisfied , in recompence of any worldly disaster whatsoeuer ; will not hee be better vnto vs then tenne sonnes ? is not his fauour more worth , then all the deceitfull sauours of princes ? are not his riches durable ? is there any vexation in his wayes ? oh that by prayer and meditatton wee would grow familiar with this glorious god , that hee may open his treasures vnto vs , and reueale his sweetnes vnto our soules ; should wee not be rauished , and taken vp into the thyrd heauens ? should we know any man after the flesh ? should wee not discerne all things , and yet be iudged of none ? should wee not possesse all things , euen when in a sort wee haue nothing ? should we esteeme to be iudged of men , or of mans iudgement ? should we be afraide of men ? should wee not walke constantly with our god ? should not virginia receiue vs ? shall not ireland bee our sanctuarie , to call on the name of the lorde ? seeing there it shall be well with vs ? nay , if wee passe through fire and water , will not the lord be with vs ? esay : ● . who so is wise , let him againe consider of these things : this little flocke is as deare vnto the lord , as the apple of his eye . it is his glorie , his delight , heere will he dwell for euer . and if hee be with vs , who can be against vs ? could the gūpouder treason take effect ? shall not antichrist be confounded ? shall not ierusalem be a cup of poyson to all the enemies thereof ? shall not the church be a stumbling stone , that whosoeuer seeke to remoue it , shall be broken in pieces therewith ? hath the lord begun to enlarge vs farre and neere to virginia , and ireland , and are not their hopes in vaine , that seek to roote gods church out of englād ? are not their chalenges vnnaturall , and wicked , that denievs to haue a church of god in englād ? hath not god wonderfully preserued this little iland , this angle of the worlde ? that in former ages was not knowne , or accounted to be any part of the world ? hath it not bene the sanctuarie of all the christian world ? haue not all the neighbor-nations taken hold of the skirt of an englishman ? haue they not ioyned themselues to vs , because the lorde is with vs ? are they not happily sheltred vnder our gracious gouernment ? are they not one with vs , in this late renewing , and encrease of our blessed vnion . so may the lorde still more vnite vs in the vnitie of the spirit , that the bonds of our peace may be more holy and inviolable . so may the desire of all nations be vnto vs , that our desires may be enlarged to all nations , for their comfort and conuersion . so may the lord blesse all our holie designes farre and neere , for the establishing of peace , and setting vp the kingdome of his christ , both abroad and at home . so may all the deuices of antichrist and his locusts be still confounded : so may their eyes rot in their heads , in looking for the day to builde vp babell againe . so blesse thou oh lord the holy meetings of the state , that in the continuance and encrease of the libertie of the gospell , wee may secure our libertie , and aduance thy glorie , we may prouide for the libertie of our posteritie , in conueying thy worship vnto them , more glorious then wee found it . that so , in the increase of thy glorie , thy church may be continued , and propagated , in the happie issue of our annointed , thy seruant , iames our gracious king and gouernour , & his posteritie , euen till it haue accomplished it warfare , and be takē vp to glorie . thus is the true church of god a little flocke . thus shall this little flock be preserued , and presented glorious vnto her bridegroome iesus christ : and shall not this little flock haue a certaine euidence thereof , euen in her condition in this life ? may she not assuredly perswade her heart , that the lorde will make good his word ; as aduancing his free loue , & giuing him the glorie of all his mercies ? . and doth not the lord reserue the glory intirely to himselfe , when hee brings light out of darknes , and shewes his power in weaknes , working by none , or most vnlikely meanes ? consider wee ( i pray you ) to this purpose , the condition of the church of christ militant heere on earth ; yet further shadowed out vnto vs in these tents of shem. what great outward beautie was there here , when the house of god was in tents ? what pompe and visibilitie , in this simplicitie and meeknes ? behold then another marke and cognisance of the true church of god in this life . the glorie that she hath , is especially within : her beautie , is that which god hath imparted vnto her ? shee is faire by my beautie , which i haue put on her spirituall beautie , frō an inuisible god. as for her shewe in the world , she is blacke and contemptible , . euen as her head christ iesus ; that had no forme nor beautie in him , and other she cannot be , so long as she is a stranger , a souldier in this worlde : she must needes haue blowes , and falls too . how can shee choose but be soyled , being to trauell in such slippery & myrie places ? . and is it not good she should be thus blacke , to preuent spiriruall pride ? doth not this manifest the carnall desposition of the wicked ; who stumble at this outward basenesse ? are not the saints hereby purged of corruption , and so prepared to glorie ? is not the lord glorified in accepting such blacknes ? doth not his free mercie triumph in sauing such deformitie . is not christs sacrifice auaileable to heale such infirmitie ? can a true member be discerned by sence ? is not our greatest part in heauen ? . how deceitfull then is that church which is alwayes glorious , and visible : how doth the pompe and brauerie of the strumpet , deforme & defile the chaste spouse of iesus christ ? is not the word of god truely glorious in the spirite , doth not the outside kill ? is it not the spirite that quickeneth ? doth not the authoritie of man , abase and annihilate the power thereof ? are not the prophets iustly vile before the people , because they are partiall in the law ? adulterating the same by the intentions of men ? obscuring & deprauing the simplicitie and inward beautie of the gospell by theyr outward vernish , and carnall pollishing ? and shall not dagon fall before the ark of the lord ? is it not enough that the foūdation of god stands sure ? the lord knoweth who are his . though wee bee as wonders , yea , as the off-scowring , in the reputation of the world : are wee lesse dearer vnto god , then the apple of his eye ? are wee not all faire in his sight , and no spotte to bee found in vs ? is not the church euen then the glorie of god , when shee is most inglorious in the world ? is it not because wee are accepted with god , that wee are despised of men ? and are wee not despised of men , that so wee may hate the worlde , and cleaue more firmely to our god , that so wee might be more and more cleansed , to bee made fitte for our glorious god ? doth not our inglorious estate in this life , prepare vs to the glorie of the life to come ? let it therfore content vs that we are knowne vnto our god ; and let it be our comfort , that our life is hid with christ in god : that so , when christ which is our life shall appeare , wee may also appeare with him in glorie . let them begge honour of the people , that are cast out of gods fauour . and let such build vp resting places and mansiōs in the earth , that are runnagates from god , castawayes from his fauour , hauing no hope nor right in the heauēly māsions . if god cast these things vppon vs , wee haue a right in them , and so haue grace to vse them . the church obtains honor in aegipt & babilon , euen in the lād of her captiuity , she prospers , & is renowned . only let vs not ambitiously seeke this worldly greatnes . it must not be so with vs. the seruant is not aboue his master ; and the master ( though lord of all ) yet was seruant vnto all : that so wee might learne of him to bee humble and meeke ; that wee might learne to be abased , as well as to abound ; that we might become all vnto all , to win some vnto chrsit iesvs . let vs not therefore , much lesse , stand peremptorily vpon this outward pompe , as if the church were but in her infancie , when she was in her natiue puritie , and simplicitie ; but the more outward glory she hath gained , the more she growes to perfection : and therfore as the times are , cannot be without worldly dignitie . all things are lawfull , but all things to all sorts not expedient . greatnesse breeds enuie , not loue vsually : and how shall wee winne them if they doe not loue vs ? fulnesse breeds securitie , and securitie idlenesse ; how then shall we plucke them out of the fire , if wee will take no paines ? how shall wee giue vp our account with ioy , if we bury our talent in a napkin ? how shall we make our ministerie fully knowne , without suffering afflictions ? the lord giue the church more and more fauour with princes , that as it hath begun , so it may increase , euen in outward peace and prosperitie , and a florishing estate , which may serue as a good meanes for the propagation of the gospel ; that iapheth may dwell for euer with shem in his fathers house . thus , though iapheth dwell herein tents , meanely and obscure , yet shall both shem and iapheth shine gloriously for euer , in most durable mansions , euen in the kingdome of heauen , which shal not fade nor be diminished . shall we consider yet further the ground thereof . must not iapheth dwell in the tents of shem , the first borne of his father , the sonne of the inheritance , the stocke of the promised seede ? and are any then of the true church of christ , but they alone , that haue the priuiledge of the first borne , who are of the election of god , for whom the father hath ordained a kingdom ? and will the sonne loose any that the father hath committed vnto him ? did he die for any but for his church , who is the sauiour of his body , which is his church ? is he the sauiour of any especially , but those that doe beleeue ? . tim. . . and doe any beleeue , but those that are ordained to euerlasting life ? acts . behold , here the true members of the church of iesus christ ; euen they alone , whose hearts are purified by faith ; onely such are they , that are dead vnto the world , and know no man after the flesh : that haue their conuersion in heauen , whose names are written in heauen , whose head christ iesvs , is ascended , to draw them vp into heauen after him . oh , that we were wise to try our selues , that we did not content our selues to be branches ; vnlesse we bring forth fruit , seeing then the fruitlesse shal be cut off : and yet the fruitfull shal be cut and lopped , yea passe through the fire ; though it be not consumed thereof . doeth the hypocrite make a shewe ? his candle shall be put out . is he gone out from vs ? he was neuer with vs , yet must be stil be with vs , that he may purge out our coruption , and be cast out from vs , when his iniquitie is ripe , and sinne being made out of measure sinfull , becomes inexcusable and desperate . yea , which is the wonderfull prouidence of god , & power of the word , he cannot choose but be with vs. the sweetnesse of the word allures and inticeth him , hee is caught thereby , to giue consent vnto the same , to receiue it with ioy , yea , to doe many things galdly , yea the power of the word binds kings in chaines . it makes felex tremble ; and brings ahab to his sack-cloth : yet for all this , agrippa will be ( at the best ) but almost a christian : knowledge puffes vs , and so not accompanied with grace , hardens the heart against grace . what is this carpenters sonne ? what is thy beloued , more then other beloueds ? who is the lord , that i should let israel goe ? that i should part with my sinne , for a dreame , or a report ? doe any of the rulers beleeue in him ? are not abanah and pharphar , riuers of damasco , better then iorden ? must i be taught by an earthen vessel ? see how dauid is become as a foole , that vncouereth himselfe in the eyes of carnall micholl . the iew now seekes a signe : and the rich man despiseth moses and the prophets ; none will serue his turne but a messenger raised from the dead . this base micheah , prophecieth no good vnto him : hee will not giue him leaue to burie his father ; and therefore you must pardon him : heare you happily he will , for his credite , and aduantage : but the trueth is , his heart is taken vp with his couetousnesse ; pleasure , &c. hee hath bought a farme ; or marryed a wife ; hee hath knowledge enough : hee must liue , and hee may bee too holy ; hee may runne madde , or seditious ; and therefore hee cannot come : or , if yet hee come , hee wanteth his wedding garment : & therfore the issue is , he must receiue his sentence , and comes onely to bee cast out . thus is the wisedome of god , foolishnesse to the flesh , and therefore the wisedom of the flesh , is enmitie against god : the more it heareth , the more it is hardened , and ripened thereby vnto the day of vengeance . onely the true beleeuer becommeth a foole , that hee may be wise ; his wisedom appeares in obeying the word : his wisedome shines in conuerting and confirming others . it is his true wisedome to abide in the church , his abiding in the church makes the church eternall , and the church crownes his constancie , with eternall glory in heauen . shall wee proceede yet further , to the confirmation hereof . consider wee then the prouidence of our god , in the gouernment of his church ; how doth hee guide her by his counsell that hee may bring her vnto glory ? how doth hee aduance his power in her weaknesse ? how doth he perfect his power by her weakenesse ? behold , iapheth shall dwell in the tents of shem , hee shall dwel for euer , and that in tents that are to be remoued : and shal the church endure for euer , and yet dwell in moueable tents . oh , consider , and wonder at the wisedome and power of god. the church in this life dwelleth in tents . it is not tyed to any place , least gods power should not bee infinite , and his mercies not free , and euerlasting to his people : nay , it is not tyed to any time , it is so permanent on earth , that it is moueable to heauen : because , while it is in the body it is absent from the lord , and therefore it is moueable to the attaining of hit full desires , euen for euer to be vnited vnto her head iesvs christ , for euer to enioy the fellowshippe of her god , the fruit of her labours . why then doe wee flatter our selues in vaine , with the continuall mercie of our god ? why doe wee boast of his glory and habitation among vs , seeing wee driue him from vs , by our vnthankefulnesse : and cast his words behinde our backes ? shal not the kingdome of heauen be taken away from vs , and giuen to a nation that will bring foorth better fruit ? shall not the lord giue vs vp to our owne councells , and saciate vs with our owne wayes ? let the man of god heare the rodde , and who hath appointed it : let him see the plague , and hide himselfe : let it comfort ioseph that egipt shall receiue him , when canaan casteth him out : let it comfort israel ; that when egipt is renounced , canaan shall be ready for him . our god is the god of all the earth ; his church is moueable , that it may bee spread ouer the face of the earth . this trauelling of his church , is for the gathering of the saints ; when the saints are gathered , the churches warre-fare hath an end . when her warre-fare is ended , her present glorie beginneth : and now she hath an immoueable and durable house , for to enioy for euer her constant and euerlasting glorie . shall we yet further wade into the consideration hereof , that she may be fully satisfied with the reason of the same ? behold then ; the church of god in this life dwelleth in tents ; she is not onely mooueable , that shee may bee enlarged to perfection , but she is also weake , and subiect to infirmitie ; her best abiding here , is a transitorie tent , a very fit , yet fraile habitation , euen a body of sinne , and lumpe of corruption , though finding some shelter , and refuge thereby : yet in great weakenesse , and not exempted from stormes , so exposed to weather , as thereby greater stormes are preuented ; so subiect to infirmities , that infirmities may be healed , and corruption abolished : a very earthen vessel , fraile , and contemptible , that the glory might be of god and not of vs : hauing a stubbe remaining in the flesh , notwithstanding all earnest desire to be eased of it , that gods power might bee seene in weaknesse , and his mercie perfited by infirmities , that while we wrestle with these infirmities , we may haue experience of the sufficiencie of his grace , & may sigh to be deliuered from this burden of corruption , that we may be clothed with sufficiencie of glorie : that out of the sense of our weakenesse , wee may haue more compassion of our brethren , and so labouring their conuersion , may make sure , and enlarge our crowne : and being daily couered with christ his righteousnesse , to couer her infirmities , might haue free , and dayly accesse ( with comfort ) vnto the throne of grace , to bee accepted in her seruice , and supplyed in her wants : being alwayes gracious in the eyes of her husband , and fitted by his grace , to her full and finall communion with him for euer in heauen . and is the church of god in this life subiect to infirmities ? is she not perfect , and intire ; but labouring to perfection ? is shee growing in grace , and following hard after the marke , that shee may dayly deny her selfe , & take vp her crosse , that being conformable to her head , she may be crowned with him in glory ? what life then is in that member , that is not dayly quickned by christ ? what trueth in that church , that boasts of perfection ? what hope of that church which growes worse and worse ? shal corruption discourage from , of not rather d●iue vnto christ ? shall infirmitie cast off , or not rather interesse in our sauiour : let not darknesse stumble thee , where christ doth couer with his beautie : neither forsake thou the societie , that is accompained with corruption , least thou forsake thy sauiour that healeth corruption ; and came not to call the righteous , but sinners to repentance . as thou shalt finde him sildome in the house of the pharisie , so by this thou shalt there finde him , that the pharisie is abased and consounded in his righteousnesse : and therefore so comfort thy selfe in corruption , as to haue it abolished , not nourished in thee : so approue thy selfe , a liuely member of iesus christ , as that thou dayly dyest vnto sinne , in submitting to the will of thy god , and dayly killest sinne , in doing gods will against thy selfe : for what ? doth not the church of god abide in tents ? hath she not pitched her field to fight the battels of the lord ? doth shee so dwell in tents , as not to remooue from them ? is shee otherwise subiect to corruption , then daily to fight with , and conquer the same ? is she not a pressed souldier vnder her captaine christ iesus , that so in him she may bee more then conquerour , not onely ouer all affliction , but euen ouer all sinne , and the wages thereof whatsoeuer ? and is there not a necessitie layd vpon her , as shee will maintaine her peace with god , to exercise continuall waree against her selfe : can she otherwise conquer sin , than not to suffer it to raigne ouer her ? can shee otherwise sigh earnestly for her deliuery from that bondage , then to striue against that tyranny , and daily to cast off the yoke thereof . can she expect the crown , before she haue sought the good fight of faith ? except she striue as shee ought to doe ? doe not many seeke to enter in , and shall not bee able ? doe not many runne in a race and yet one obtaineth ? and ought not then the church to striue euen for the best , with the best ? must she not so runne that she may obtaine ? can shee choose but fight continually , that carrieth a liuing enemie continually within her ; that hath the world , that deceitfull and importunate enemie , dayly to assault her without ? that hath that olde aduersarie so subtill , so violent , so mightie , so vnwearied , dayly plotting her destruction on euery side . now casting in his firie darts of fearefull tentations , then casting out whole floods of persecution to swallow her vp : sometimes assaulting on the right hand , with pride and presumption ; eftsoones oppugning on the left hand , with horrors and dispaire ? can shee bee like vnto her master , if shee doe not suffer with him ? can shee raigne with her sauiour , if shee doe not conquer with him ? what peace then can there bee , since the whoredomes of our nature are so rife , and corruptions so rebellious continually ? is there any way to procure our peace , but by maintaining continuall warre against our corruptions ? are not they deceiued in the estate of grace , when the strong man armed keeping the house , all is quiet ? doe they not in vayne boast of perfection , who necessarily must fight dayly , if they will proceed in grace ? doe not they in vaine plot for ease to the flesh , whose true peace is procured , by dayly curbing and subduing thereof . and seeing many begin in the spirit , that ende in the flesh : oh , that we were wise ; to sit downe before we enter into christianitie , to cast vp our reckoning , what our religion will cost vs , that wee must haue blowes at the least , if not resist vnto blood . oh , that wee would learne to striue lawfully , that so wee may stand fast , and finish our course . surely , if our cause bee good , and we lawfully called thereto : if our weapons be spiritual against our spirituall enemies , if wee strike with the word , and beare of blowes by faith and patience . if wee are alwayes feafull of our selues , and watchfull ouer our priuie corruptions . if we dayly renue our strength in christ , by continuall and feruent prayer . if we fence our head with the brest-pate of hope , and arme our hearts with dayly repentance , and examination of our wayes . if wee prepare continually for newe assaults , and haue our eyes fixed vpon the recompence of the reward . if wee assist our weake brethren by counsell and correption : and multiply our thanksgiuings vnto our god , as hee crowneth our combates , keeping speciall records of our speciall combates , and erecting trophyes of them to the glory of our god. if we take no thought for the flesh to fulfill the lustes thereof : but dayly put on the lord iesvs , by a renued , and quickning faith. and so committing our selues in wel-doing , into the handes of our faithfull creator , wee suffer afflictions , and bring foorth fruite with patience , not casting away our confidence , which hath so great recompence of reward ; but continue to the ende , and stand fast hauing finished all things : there is layde vp for vs , vndoubtedly a crowne of righteousnesse , which the lord iesvs , will bestow vpon vs in due time , as those that haue fought the good fight of faith , and finished their course with ioy . and may wee not hence reape assured comfort in all our combates , that seeing our captaine is christ iesvs , our cause the lord , our ende saluation , our enemies such , as are both necessarie , and yet spoyled and conquered to our handes . therefore , as our quar●ell will bee glorious , vnder such a captaine , against such enemies : so our conquest will bee certaine , euen as our head is conquerour . oh , how may this establish vs , against the reproches and contradictions of the world , that wee are contentious persons , and striue with the whole earth , that wee bring a sword , and set variance in our owne flesh ? did wee desire this day of affliction ; or rather , are wee not called : yea , thrust out thereto ? doe wee not labour peace , and is it not the world that spurnes against it ? is our warre to any other ende , then to procure peace with god ? is it not by most sweet and peaceable meanes : euen by prayers , and teares : by en●reaties , perswasions , humblings of the flesh ? is not this yoke exceeding sweete , and this burthen passing light ? is it not most reasonable to offer vp this sacrifice vnto god ? is it not most acceptable , to be offered vp in iesus christ ? is it not most comfortable , that as our troubles doe abound , so our consolations doe much more abound in christ iesvs , to vpholde vs for the present : that so many combats , so many conquests , so many conquests , so many crownes to establish vs for the time to come . oh , what a comfort is here vnto the saints of god ! that though they haue pitched their tents , yet still they dwell in tents , the place of their war-fare , is the place of their safetie . the church exposeth to the combate , and prouideth means for the conquest , being their retyring place in their falles , & resting place for their refreshing : their armorie to serue them with weapons ; and their forge also , to whet and sharpen them to the battell . shee that presseth them to the warre-fare , teacheth their hands to fight , and bindeth vp their wounds , and giueth rest vnto their soules . the church is the safegard , and shelter of the elect. no saluation without it , though no carnall rest within : no true happinesse but from it , though to bee of it , is of all men , ( if our hope were onely in this life ) most wretched and miserable . here is no rest to corruption , that incorruption may bee obtained . heere is all peace in chrst iesvs , though in the world wee must looke for nothing but afflictions from the world : yet the church is in the world ; and therefore shall haue kings and queenes to bee her nursing fathers , and foster mothers , that the elect may be gathered , and the reprobate conuinced . heere shee sleepes with her beloued , and findes his yoke easie : here shee is refreshed with his flaggons , and rauished with his perfumes : heere shee delights in his presence , and is loue-sicke with his beauty . what shall i say ; the church is gods house , yea the gate of heauen : and can there bee greater safetie , where god is the owner ? can there be happier securitie , where heauen is the purchase ? the church is christs spouse , his beloued , his vndefiled . and can there be danger , where sinne is not imputed ? is there any lacke or losse in loue ? shall not all the worlde be forsaken , to cleaue to the wife of our bosome , to giue her rest and contentment , to delight in her beautie , to giue her honour , as the weaker vessell , to prouide aboundantly for her , to spread the wing of the garment ouer her , for protection , to dwell for euer with her ; to reioyce in her loue continually ? is not the church the lordes portion , and inheritance giuen by god the father , to his sonne iesus christ , by him to be preserued vnto perfection and glory ? psal : . ioh : . is it not the bed of salomon , wherein the christian soule takes his sweete and sure repose , as being garded with the lord worthies , his blessed angells ; to put off all daungers , and preuent disquietnes ? . cant : . psal : . is it not the mountaine of the lorde , euen as mount syon , the place of his holines , that shall neuer be remoued ? psal : , . . is it not the pillar of truth ? . tim : . . contenting and establishing it followers therein ? psal . . & . . is it not as a cup of poyson , and as coales of fire , to confound and deuoure all the enemies thereof ? zach : . is it not as an heape of stones , to breake in pieces whomsoeuer shall oppose thereto ? . pet : . is it not the arke , to preserue the true belieuer in , amidst all the tempests and ouerslowings of sinne and sorrowes ? is it not the market-place , that affords the childrens food , euen milke for babes , and strong meate for men ? hebr ● . is it not the priuie chamber of iesus christ , wherein he communicates that ioy vnto his elect , that the world hnowes not of ; which is vnspeakable and glorious , passing all vnderstanding ? cantic : . . . pet : . . is the church otherwise blacke , but that shee is also comely and acceptable in the eyes of our sauiour ? doth shee remaine in the tents of kedar , any otherwise , but that still there is light , & all safety in the land of goshen , though all aegipt be filled and consumed with the arrows of gods vengance ? is not peter a sleep sweetly , euen in the prison , laden with bolts ? act : . do not the apostles reioyce in tribulation ? doe they not gaine and thriue in theyr greatest troubles ? act : . doe they not liue , though they die daily ? possesse they not all things , though they haue nothing in comparison ? doe not the weake gaine , by theyr sufferings to speake more boldly ? are not the wicked confounded by their meruellous protections and deliuerances ? is not heauen sealed vp vnto them , by theyr heauenly and gracious conuersation , by theyr mighty preseruation , in , and out of all ther troubles ? and is not the church the bodie of christ ? is not hee our head , and wee his members ? and did euer any hate his owne flesh ? will not christ preserue , and cherish this mysticall bodie , that to redeeme and purge the same , spared not his naturall bodie , but gaue it euen to the death , euen the cursed death of the crosse , that hee might sanctifie and wash vs , to present vs as a pure virgine vnto himselfe , to make vs glorious , & perfect without spot or wrinkle ? . why are wee then fearfull , oh wee of little faith : why awake wee this beloued with our contentions and outcryes ? seeing our husband hath deeepely charged his beloued should not be awaked ? why seeke we not our peace , in the peace of syon ? why hasten wee not the confusion of antichrist ? why doe wee not labour the peace of iesusalem , and well-fare of syon ? why dream we of carnall peace , seeing our beauty is within ? why plot we for the flesh , which is an enemie to our peace , whose peace is perdition , & contentmēt confusion ? shuld we not ioyn together against the common enemie ? oh let our vnitie bee in the spirit , to maintaine the true bond of peace . surely , if wee could pray vnfainedly for the peace of ierusalem , and take these little foxes that destroy the vineyards : if we shall cast out those whippes of scorpions that haue made the breach , & giue way vnto the power of the word : which is the onely procurer of this peace . setting vp the lord and his ordinance onely to raigne ouer vs ; and subiecting and compelling man by holy discipline , to the obedience therof , maintaining continuall warre against sinne & corruption , and making glad the hart that god hath cōforted : if wee would ease the church of all vnnecessary eye-soares , and pray for such nursing-fathers as god hath raised vp for the maintenance of it peace . if the messengers of this peace be had in due estimation , for theyr workes sake . and the friends of the church be nourished & aduāced . this is the way to procure peace to the church , thus shall the prosperitie of sion be maintained . and then if we we liue by faith , we shall delight in these tents , howsoeuer moueable & fraile to a carnall eye . it shall be our comfort that gods power shal be seene in weaknes , & his wisdome in humane infirmitie , that god may haue the glorie : and we further informed , so to rest in these tents , as still to look for a citie which is aboue : as remēbring that our greatest safetie in this life , is but to dwell in tents , euen as strangers and pilgrimes in this vale of miserie . the church is a soiourner and dweller in tents , shee hath here no abyding citie : she is absent from the lord ; and therefore , is as a stranger and pilgrime in the world. so were the fathers of our faith of olde , they dwelled in tents , and wandered vp and downe , seeking for a citie to dwell in . so hath the church trauelled from citie to citie , from one nation to another : by this meanes , the sound of the gospell is gone through the world : all nations haue bene conuinced ; the saints haue bene gathered , the elect meruellously protected , their faith increased , and preserued to things not seen ; their flesh hath bene humbled , and their sanctification perfited . and can they looke for better of the worlde , then to be handeled as strangers ? can they desire better , then to be vsed as strangers ? that so , they may vse the world as a stranger , and hunger after their countrey which is aboue . that so , beeing changed from vessell to vessell , they might graciously decline the sinnes of the wicked ; and thereby also be deliuered from theyr iudgements . whence we may learne ; . as what to iudge of those that set vp their rest in this life , promising and plotting here for perpetuall residēce . . so to trie our right in heauē , by our account of and entertainmēt vpon earth . namely , that we vse the world as strangers , and are vsed therein as strangers . surely , if wee set not our harts vpon these things , but are contented with the portion that our god doth allot vs : if wee can learne to want , as well as to aboūd , & are willing to part with all , rather thē to part with heauē ; esteeming each in it true worth , as the blessing of god , & so vsing it holily , & soberly , to the glorie of the giuer : & our owne fitting to grace , & yet esteeming the best as dung , in respect of iesus chr : if we can impart plētifully , to the necessity of our brother , & forgo cheerfully for the aduancement of gods worship ; if we do not enuie the prosperitie of the wicked ; & yet reioice in the prosperitie of the saints ; if we are enuyed & minted , euē in the least portion in this life : so that the least is thought too much , that goes beside the worldes mouth . if wee bee accounted signes and wonders in the worlde ; and are made spectacles to men and angels . if wee be esteemed singular , and like no bodie : men , not fit for societie , not worthie to liue . if as the world would faine be rid of vs , so we are desirous to be rid of it : groaning daily vnder the burden of our sinne , and yet bearing patiently such afflictions as serue to purge our corruption : yet so , that wee see by faith our finall deliuerāce , & earnestly sigh to put off this body , of sinne . by these marks we shall know that we are strangers in the world . by these wee may be sure that we are citizens with the saints . and so shall we dwell in the tents of shem , not only continue constant in the sinceritie of religion , but also dwell in the house of god for euer ; euen in that house which is not made with hands , but eternall in the heauens . so it followeth . god perswade iapheth to dwell in the tents of shem. . though wee are strangers in the world , and to the same , yet we are not strangers and passengers in the church : here we dwell , if we be liuely mēbers : if they went out from vs , they were none of vs ; the true member of christ iesus dwelleth in the church : not inneth for a day , and so is gone , but abideth and continueth constant vnto the ende . he that is planted in the house of god , abideth in the courts of the house of god. it is not enough to haue a taste of the heauenly gift . it is not sufficient to begin in the spirite : for such may ende in the flesh , and fall away without recouery . to reioyce in gods word for a season , and to bring forth righteousnes as the morning deaw : this is the proprietie of pharisies , and the iust chalenge of hypocrites , and apostataes . and is there not great reason why wee should be constant in the worship of the almightie ? is not our god eternall , and therefore will haue continuall seruice ? doth he not binde vs hereto , with euerlasting bonds of loue ? doth he not further , and enable vs by continuall means ? giuing vs his spirit , to abide with vs for euer , prouiding a mediator , to make continuall intercession for vs , promising a crowne , if we continue to the ende . . oh how vaine then is their confidence , that thinke they may be too holie ? how fearfull theyr condition , that esteeme it great wisedome to abate in sinceritie : as if theyr former zeale courage were follie and rashnes ? how ought the saints to trye their sincerity , by their abiding in gods house ? how ought they to labour constancie , and perseuerance to the ende ? surely , . if they shall be setled in iudgement , that they can neuer be sufficiently holy , because the greatest measure in this life is too short , if the lorde measure it by his iustice . if they shall be faithfull in the practise and power of godlines , proposing iesus christ to be the patterne , and reward of weldoing , leuelling it by the word , not by examples or custome . if they shall haue respectly to all gods commandements , not claiming immunity frō the least , nor dispairing to attaine the greatest . as desiring and purposing more then possibly they can doe , and yet doing more then the ordinary seruice , though it be of the most righteous and vain-glorious pharisie ? if they shall bee watchfull ouer theyr wayes , redeeming the time , and neglecting no occasions , to make sure theyr election . if they doe labour vnfainedly , the conuersion of theyr brethren : and be thankfull vnto god , as he renues his mercies , giuing him onely the glorie of all his gifts , as finding themselues vnprofitable seruants . and so quickening theyr faith in the merites of of theyr sauiour ? shall encrease in knowledge , and abound in practize , renuing their obedience , by daily repentāce ; and purging out corruption , by suffering afflictions willingly ? if they can wayt with patience , the recompence of the tewarde , howsoeuer by faith they see and lay holde thereof . if they are prepared to theyr ende , and haue theyr accounts ready : fearing themselues most , when they haue greatest graces , and resting most on god : when all sence doth faile them . if they can vse the world as a stranger , not entangling themselues therewith ; and yet by theyr christian libertie , enioy a right therein . if they can forget what is behinde , and followe hard to what is before , not thinking they haue attained , or comprehended , but as they are comprehended of christ iesvs , vntill the lord in them be all in all . thus , if they shall behaue themselues , if these markes bee found vpon them : oh blessed is that seruant , whome his maister findeth so doing ; shall he not giue him a crowne of righteousnes , that hath thus happily finished his course ? and shall not the glorious lorde make good his word : will he not giue vs constancie , that requires it at our hands ? will he not perfite the worke that hee hath begunne in vs ? yea surely , iapheth shall dwell in the tents of shem ; the elect shall abide for euer in the sinceritie of religion : hee cannot fall finally , though hee fall grieuously for a time : hee cannot fall whollie , for hee delighteth in the law of god , in the inward man ; the euill which he doeth , hee would not doe : and therefore it is not hee , but sinne that dwelleth in him . it is god that iustifieth , who then shall condemne ? christ iesvs hath died for him ; nay , hee 's risen againe : and seeing he is gone vp , shall he not draw all after him ? and what then shall separate vs frō the loue of god ? what may hinder the constancie of the belieuer ? doe not all things , yea , his very sinnes , turne to his good ? doe not his afflictions plucke out corruption , and so prepare him to glorie ? is hee not more then conquerour through christ , that loueth him ? although the lord shuld kill him , yet , doth not he still trustin him ? reioyce not then against mee , oh mine enemie ; for though i fall , i shall rise againe . and why art thou in heauinesse , oh my soule , why art thou cast downe , and disquieted within me ? seeing , if thou trust in god which raiseth from the dead , though thou art dead in sinne , yet shalt thou be raised vp againe ? if sinne doe not raigne in thee , it shall neuer triumph ouer thee . onely be wise in the feare of god , to discerne the causes of these thy falls , that so thou mayest comfortablie recouer againe . . hast thou bene exalted aboue measure , and pufft vp with spirituall pride , of those graces that thy god hath bestowed on thee ? and hast thou hence growne secure and carelesse of welldoing , and yet presumptuous of gods mercies , spending on th● former stocke , as if thou haddest no further neede of christ iesus , or wert so full of him , that thy cuppe runnes ouer , not with sound ioy in the heart , proceeding from the fulnes of thy saviovr , but with a froathie and carnall ioy in the face , proceeding from the sence of thine owne worthines . no maruell now , if the lorde confound this thy vaine confidence , by withdrawing the light of his countenance from thee , whereby now walking only by thine own light , thou findest nothing but darknes ; either inwardly , in thy conscience , speaking fearful things against thee , or outwardly in thy life , being tainted with some grosse sinne , occasioned through thy vaine presumption , & carnall securitie , which increasing inwardly the horror of thy soule , & charging it afresh , with the guilt of renued actuall sinne ; if now the lawes of hell beginne to gape vpon thee ; if thou art ouerwhelmed with the terrours of the deepe , obserue herein thy iust desert , that hast thus tempted thy god ; and magnifie the mercies of thy god , that will not tempt thee aboue thy strength . for behold heere light , more gloriously shining out of darknesse : when thou art throughly abased , and emptied of carnall confidence . then shalt thou most feruently desire to be easied of thy sauiour , the more thou feelest thy sinnes a burthen which thou canst not beare . and if thou lookest vp vnto thy god , when all helpe on earth doth faile , thy god will heare thee , though crying out of the deepe ; yea , out of the bellie of hell. thy dead heart shall arise , and thou which dwellest in the dust shalt awake , and sing when the lord shall returne with his countenance vpon thee , and restore vnto thee , the ioy of his saluation . hast thou bene carelesse of the meanes which should haue vpheld thee in the power of holines . namely , the powerfull preaching of the word , and conscionable administration of the sacraments ? hast thou neglected thy ordinarie spirituall sword , and so growne fainte in thy calling . hast thou growne indifferent , in the vse of the meanes , admitting any so it vphold a forme of godlines , and so neglecting to trie the spirites , thou hast grieued gods spirit in thee , whereby thou hast bin humbled , through the withdrawing of it assistance . hast thou hereby bene lest to thy selfe , & so fallen into some apparant and grosse wickednes to the reproach of thy profession , and wounding of thy conscience ? hast thou lyen herein without repentance , for want of conscionable dealing . no nathan hath reproued thee ; yea , let no man reproue : because the priests are like vnto the people , the blinde would leade the blinde in securitie to destruction . oh remember the wisedome of thy god herein , who would haue thee certain of thy state , euē in this thy fall , because it came by such a meanes as must necessarily befall thee ; seeing it hath befallen the most excellent , no tētation otherwise hath here ouertaken thee , then what hath , or may befall the deerest childe of god. haddest thou fallen in thy calling , and thy conscionable vse of the meanes : hadst thou growne fainte , when there was foode aboundantly , and vnprofitable in the wholsome word of life , thy case had beene more singular , and so then the more doubtfull . but if dauid being without meanes of preseruation , giue way to tentation , and so is ensnared therewith : though he fall grieuously , yet he shall rise againe ; and his rising being effected by the true and liuely meanes , namely , the reproofe o● nathan , and his obedience therevnto , shall both giue euidence that his fall was recouerable ; as being through neglect of the meanes , and that his recouerie is sound and effectuall , as being wrought by the true meanes . indeede i confesse , the lorde may worke extraordinarilie , in some particulars ; as that iob may fall , for his tryall , and yet vse the meanes conscionably : stand faithfully in his calling : yet seeing the end of gods triall was so to iustifie the soundnes of his standing : as yet to discouer some imperfection therein ; that so by this triall he might be led forward to perfection , may wee not chalenge iob of imperfection , and so of failing in the measure of his calling , which though the lord did not principally intend to chastise , in this his gracious triall , but rather to trie the soundnes and truth thereof . yet did he by this exercise , both preuent apostasie , and also most happily further to perfection . and might not iob be subiect to spiruall wickednes , as spirituall pride ? discouered by his impatiencie , censurings , &c : howsoeuer he could not be charged with grosse open crimes ? which being farre more dangerous , then any outward euill : was therefore more necessarily ( though not to be punished of god , as an enemie ) yet to be purged out of the lorde , as a gracious father , and that with a sharpe medicicine answerable to such a disease ? surely though the holy man reached at an higher matter , yet did he not vnwillingly acknowledge gods purpose , in this refining and purging of him : not iustifying his friends , who charged him wrongfully to be onely plagued for his sinnes . yet iustifying his god , who not onely might thus deale with him , as being his creature , but ought so to deale with him in mercie , to make him more conformable to his creator . and had not the lord his end herein ? did not iust iob come forth of the furnace , more purely and gloriously ? shalt not thou also being purged , be graciously deliuered ? and shall not thy greatest falles further thee thereunto ; as making thee more humble , more hunger after christ ? and what then can separate thee srō the loue of god , in iesvs chrsit ? who is more ready to receiue thee , then thou to run vnto him ; who inuites thee to him ; who will keepe thee in him , that so thy falles shall make thee more wise , not to relie on thy selfe , nor any other broken reed , but to roote thy selfe more firmely on the rocke , and so grow more constantly in grace ; that still walking in feare of thy selfe , thon mayst walke in the faith of thy sauiour , and so trusting in the lord ; thou shalt neuer be remooued ? and that thou mayst haue an vndoubted euidence hereof : behold what followeth . iapheth shall dwellin the tents of shem. though shem for a time be reiected , that iapheth may be gathered in : though the iewes be cast off , that the gentiles may come in ; yet when the fulnes of the gentiles shal be accomplished , then shall shem returne againe to the true worship of god : and howsoeuer the iew hath stumbled a long time at the crosse of christ , yet shall hee at length , so embrace the lord iesvs , that the glory and zeale of his profession , shall allure and receiue the scatterings of the gentiles , who after the fulnesse is come in , shall either remaine to bee called , or being called , and yet dispoyled of the outward beautie of their profession , shall now take holde of the skirt of him that is a iew , and bee prouoked by his zeale , to ioyne with him in the power of religion , that so there may be one shepheard , and one sheepfold , prepared to meet the bridegroome , when he shall appeare in glory . so then , if iapheth shall dwell in the tents of shem , the iewes shall then haue a full and glorious conuersion , before the second comming of the lord iesvs : and why not principally at ierusalem , the old place of their worship , though not in the pride of the holy mountaine , which is destroyed , yet in the power of the spirit , raigning in the midst of his enemies ; and in that pure language seruing the lord with one consent . shall not the lord be as able to plant in the iew againe , as he was able in his roome to plant in the gentile for a time ? must not the iewe bee prouoked by the gentile to embrace the messiah ; euen as the gentile was prouoked by the falling of the iew. and haue wee not dayly experience of the iewes comming in againe ? doth not the lord euery day giue pledges hereby , of a fuller haruest ? are not these haruengers and fore-runners of the great armies of the lord ? and can the day of the lord iesvs be accomplished , till this word bee fulfilled ? doe not all the prophets beare witnesse hereunto ? shall not the lord be glorified in the saluation of the first borne ? must not iew and gentile , make vp one bodie of christ , and worshippe the lord iesvs , in one spirit ? shall not the restoring of the iewes prepare the gentiles to meete the lord iesvs in the cloudes ? is not this that new ierusalem , that holy citie , which comes downe from god out of heauen prepared as a bride trimmed for her husband ? which though for a time , in regard of her present state of apostasie , s●e turne an enemie for the gentiles sake , to occasion their calling : yet s●eing shee is eternally beloued for the father sake ? can her imquitie make the election and faith of god of none effect ? nay , rather shal it not make for the further reuelation of gods free loue towards his children , in receiuing them againe into mercie ; euen as the prodigall sonne , when in regard of their present state , they appear most vnworthy therof ? and is this obstinacie any other but in part till the fulnes of the gentiles be come in , so that the remnant of the election shall certainely be gathered in ? shall not this restoring of the gentiles be the reuiuing of the world , restoring newe glory and beautie vnto the the same : when as the iew and gentile shall ioyne together , in the pure worship of god ? thus shall the redeemer come vnto sion , and vnto them that turne from iniquitie in iacob , saith the lord. esay . . thus iacob shall hereafter take roote , and israel shall florish , and grow and the world shal be filled with fruit . esay . . in those dayes will the lord make a new couenant , with the house of israel , and with the house of iuda ; he wil put his law into their inward parts , & write it in their hearts ; and he will be their god , and they shal be his people : yea , he will forgiue that iniquitie , and remember their sins no more . though he haue forsaken them for a season , yet in euerlasting compassions will hee gather them againe . esay . . doth not the lord gloriously figure out their returne , by their deliuerance out af egipt , and returne out of the captiuiof babylon ? so that though israel shall remaine many dayes without a king , and without a prince , and without an offering , and without an image , and without an ephod , and without a seraphin : yet afterward shall the children of israel come out and seeke the lord their god , and dauid their king ; and shall feare the lord and his goodnesse in the latter dayes . hosea . . . loe , this hath the lord promised , and shall he not make it good ? shall not this receiuing of the iewes , confirme , and forerunne the most comfortable doctrine of the resurrection ? as being shadowed out most liuely hereby . reuel . . . ezech . esay . . . which as it iustly condemneth our base and odious account of that holy nation ; and also reprooueth our cruell dealing towards them : so it teacheth vs , to pray heartily for their conuersion , and to vse all holy meanes for the effecting thereof ; praysing god , for the labours of our holy countreymen , ( and others ) to this end , and reioycing in those gracious pledges of this vndoubted blessing . tremellius , and many others , comforting our selues ; that our posteritie shall enioy more glorious times of the gospel , when iew and gentile shall ioyne together , and worship the lord with one shoulder : assuring our selues that this great comming in of the iew cannot bee farre off , seeing the fulnesse of the gentiles , is well-neere come in . and preparing our selues in this fulnesse of the gentiles to greater troubles , which doeth and will certainely arise by this apostasie of the gentile . and yet in patience possessing our soules , seeing the end wil not yet be ; the iew must come in , and antichrist must be destroyed . and then let vs lift vp our heads , because our saluation draweth nigh . euen so , hasten thy worke ; o god : for the glory of thy great name . thus shall the iew bee gathered to the gentile ; and so they shall bee one sheepe-fold , and one shepheard ? thus shall shem be restored that iapheth may dwell in his tents : so though the church consists of iew & gentile , yet shal both dwel in the same tents : contentions shal cease . & the partition wall , shal now surely downe , that both iew and gentile , may serue god in one pure language and worship their god with one shoulder . behold now the churches vnitie , and consent : though differing in the fle●h , yet still agreeing in spirit , though diuided for a time , yet at length againe so compact and knit together , as that as one man , it shall be ready to meet their sauiour , and for euer to be with him . this the god of vnitie , in his good time shall accomplish , and that by one baptisme to vnite them , by one word to eng●affe them againe , by one spirit to incline them , by one faith to confirme them , that so they may bee one body , though consisting of many members ; seruing one god and father of al , through the gift of iesvs christ their alone , and all sufficient sauiour . and threfore , though outward vnitie can be no certaine note , of a true visible church , where in there must be heresies , that the faithfull may be tryed ; wherein there must be hypocrites , to prouoke to soundnesse and sinceritie ; especially , where veritie is excluded , or miserably corrupted . as it falleth out in the romish synagogue , which must necessarily therefore fayle , as wanting this pillar of trueth : as being a kingdome fearefully diuided against it selfe ; yet when the lord in mercy , shall ioyne both iew and gentile together , by one bond of truth ; euen to kisse the blessed sonne of righteousnesse : then shall they bee also of one minde and heart , consenting happily together , in the pure worship of the lord , and so waiting ( very wisely ) their masters second comming to iudgement , euen as they sweetly continued together in the apostles doctrine and fellowship , in breaking of bread , and prayer ; to confirme their holy entertainement of the lord iesvs , first comming in mercie . so faithfull is the lord to performe hereby his promise , that the gates of hell shall not preuaile against this little flocke : so wise to confirme our faith , in the accomplishment of this promise , to waite vpon the lord , for the performance of all the promises , that are reuealed in the word ; that so we might bee made meete for the inioying of them , and by the power of faith , lay hold of eternall life . the second part . the svbiection of canaan . and let canaan be his seruant . well , thus haue wee heard , the nature and properties of the true visible and militant church . thus haue wee also discerned the priuiledges thereof . now let vs consider further , of the church malignant : it followeth . and let canaan be his seruant : that is , seeing canaan is the sonne of the bond-woman , and therefore must haue no inheritance with the sonne of the free woman ; howsoeuer he may for a time abide in the familie , and enjoy both outward communion , and priuiledges with the sons of adoption : yet , let canaan bee seruant to iapheth , and to his posteritie , the malignant church shall be in subiection to the true ; though for a time the hypocrite may prouoke and insult ouer the true member , yet shall this both serue for the good of his saints , to purge out their drosse , and prouoke them to perfection : and when their war-fare is accomplished , all their enemies shal be brought in subiection . psal . . so then , first , it appeareth that there is as well , a cham to mocke and curse , that he may be accursed ; as a shem to blesse , that he may be blessed : as well a cain to murther , that hee may heape vp damnation to himselfe : as there is an abel to offer vp an acceptable sacrifice , and so bee made a sacrifice , that he may be freed from corruption ; that he may be so crowned with incorruption and eternall glorie : not the familie of our sauiour christ himselfe shal be free from a iudas , ●tray or to betray his master , that he may offer vp his soule a sacrifice for sinne : and performe a plentifull redemption for his mysticall body . a malignant church there hath bene , and must be to the worlds end . it is the decree of the mightie god , that some shall be on the left hand , euerlastingly appointed to bee vessels of wrath . and therefore , the fall of man is also determined and so disposed , that the malignant church may bee left in that estate , which it hath willingly chosen , and may be ripened thereunto , by refusing or abusing the meanes of saluation . and therefore , vaine is that dreame , that al shal be saued & vainer their conceit , that though in their daily practises , they are hastening to destruction : yet still they are confident , their estate is as good as any : their hearts are good , they meane well : they are but flesh and blood : the lord is mercifull . and will the lord be mercifull to presumptuous sinners ? if the heart be good , will not the fruit be according ? can we gather grapes of thornes , or figs of thistles ? surely no : they are of their father the deuil , because they doe his works : they are led captiue at his will , into all maner of wickednes . and therefore his seruants they are , to whom they obey ; he will pay them their wages , euen the wages of sin , the second death . and therefore if thou wilt know that thou art not of this accursed race , diue not into the secrets of god , & say ; if thou art damned , thou canst not do withal . it is in vaine to striue against gods will : in vaine to wash thy hands in innocency . but in the name of god , goe to the reuealed word : and therein discerning what thou art by nature , labour by the power thereof to feele this thy wo●ull condition ; yea , to feele it a burden that thou canst no way endure : and so hunger thou after iesus christ , to be eased thereof : apply him by faith , for the acceptance of thy person into the fauour of thy god : and put him on by faith , that so thou mayst be renued in the spirit of thy minde , towalke worthy of so great saluation , & yet stil labor how to be found in him , not hauing thine owne righteousnesse , that so renuing thy repentance dayly for former failings , thou mayst receiue continuall vertue from this fonntain , to the daily cleansing of thy polluted nature , & to enable thee daily to more constant obedience ; that so thou mayst grow vp in him ( which is the head ) into all holines , in the feare of god : when thou hast finished all things , yet standing fast in him , that thou mayst with patience expect the recompence of the reward , & patience may bring forth the perfect worke in the tryal of thy faith , that so thou maist receiue the end of thy faith , which is , the saluation of thy soule . thus must thou assure thy selfe , that thou art not a reprobate . . cor. ● . . . but where is this malignant church to be found ? surely , reprobate cam suckes of the same breasts with chosen abel : both shem , and cham are nourished in the same familie , and preserued in the same arke . the lord is the sauiour of all men , but especially of those that doe beleeue . . tim. . the malignant church is sorted euen with the elect , and chosen generation . the hypocrite and true beleeuer , make one militant church . the tares must grow vp with the wheat , vntill the time of haruest ; least in plucking vp the tares we plucke vp the wheat also : and there must be deceiuers , to try , and purge the elect : yea , to assure the saints , that the house doth of right appertaine to them , when those that are in the church shall willingly goe out thereof , howsoeuer for a time they haue roosted therein : that it may appeare , they were neuer truely of vs. shall not the hypocrite hereby be made inexcusable ? must he not be beat with many stripes , because he knowes his masters wil & doth it not ? doth not the admirable power & wisdom of god appeare , in ordering these two contraries in the same fold , that ech may further other , to their contary end ? shall not the iustice of god be made glorious , in seuering the sheep frō the goats , at that great day ? that vnto the lord alone , may be ascribed the glory of all his works . and therefore , as this serueth to reprooue such , as dreame of such a church in this life , which may be free from this mixture , because it is onely proper to the church tryumphant , to haue all her vessels holy vnto the lord , to haue euery member truely sanctified . so it also condemneth those which shroude themselues vnder pretence of this mixture , assuming therefore their state to be good , because they are onely members of the visible church : they are professors : they will come to the church : they are christians , they heare the word , partake of the sacraments , &c. haue not those which haue boasted of greater matters , & bene truly interressed in more glorious outward priuiledges : yet not withstanding , heard that fearefull voyce ; i know you not , depart from mee , ye workers of iniquitie . hath not the court which is without the temple bene cast out , and giuen to the gentiles ? haue they not troden vnder-foot the holy citie ? haue sinners in sion liued afraid ? hath not shame come vpon the hypocrites ? could they bee able to dwell with the deuouring fire ? could they indure the euerlasting burning , because the common priuiledges be abused ? surely , as we may not leaue a church because of this mixture , lest we also depriue our selues of the true & speciall priuiledges thereof : so we must not content our selues onely with the outward euidence , lest in the day of reckning , we be foūd too light . and therefore labour wee so in the church , that we may bee also true and liuing starres , euen liuely members , and true branches of the vine , christ iesvs . and that we shall doe , if not despising and reiecting the outward meanes ; as the word , sacraments , because the hypocrite abuseth them vpon pretence of reuelation , or a more spirituall worship . wee doe not yet rest , and content our selues heerewith , but rather try all things by the blessed spirit ; praying in the spirit , and vnderstanding by the spirit , what the letter deliuereth ; and by the grace of the spirit , abiding in the spirit : and not onely in the outward man , still hungring in the spirit , after the best graces , and walking by faith , and not by sinne : ayming aboue all at the glory of our god ; and endeuouring that our whole spirits , and soules , & bodyes , may be kept blamelesse , vnto the comming of out lord iesvs . thus may wee approue our selues , to haue chosen the better part . thus may wee discerne our selues , to be chosen to the better part , not to loue the world , though wee must needs be in it . not to be of the hypocrites , though in the same church wee are conuersant with them . comforting our selues , that as there is a time , that the sonne of the bondwoman shall be cast out ; so while yet it is our lot to abide in the flocke , to be troubled and tryed with this viperous generation . yet shall canaan be but a seruant to iapheth . the hypocrite , so long as he abides in the church , is subiect to the true beleeuer . all his gifts shall serue onely for the good of the elect , though for his owne further condemnation . though hee should heape vp siluer as the dust , and prepare rayment as the clay : he may prepare it , but the iust shall put it on , and the innocent shall diuide the siluer . hath he knowledge for any other end but to confound others , though himselfe be a cast away ? doe his gifts abused , serue to any other end then for a touch-stone , whereby to trie and compare the gifts of the elect , that they may not rest in any outward gifts , but onely vpon iesvs christ ? is he not the purse-bearer for the good of the church , doing good for vaine-glorie , or by respects , that so hauing his reward already , he may be excluded the reward to come . is he any other then a stoole , to dresse foode for the children ? well may hee licke his fingers , hee may haue a taste and glimpse thereof , but his stomacke is ouer-cloyed with the loue of the worlde . it is enough to taste , and it will be too much that hee hath tasted . and is hee not in the day of trouble , a seruant to the elect ? doth hee not prooue a ransome for the iust ? is hee not for his prosperitie and vaine-glorie , the obiect of the enemies malice ? him they enuie , for the pride of his holie mountaine . him they thirst after , for his pompe and riches . and while they are rifling him , doe not the righteous escape ? is not that desire of the wicked satisfied ? is not gods purpose accomplished for the purging of his church , for the preseruation of his chosen ? lo thus canaan is a seruant vnto iapheth . and therefore , . let this serue to humble the hypocrite in his greatest pompe , hee is no better then a slaue for the churches good ; so that the more hee enioyeth , the greater shall be his condemnation . and let this comfort the elect in theyr greatest abasing , their greatest enemies shall serue theyr turne : and can the lord then faile them , or forsake them ? onely be wee wise , not to loose our right , let vs not despise the hypocrites gifts , because hee abuseth them ; neither let vs cloase with him in his shewes , and yeelde our selues to be measured by his line , least now hee insult , and reioyce in our flesh , and so bring vs into bondage . but in the name of god , stand wee fast ' , in the libertie which christ hath purchased for vs , and bee wee not seruants vnto men , but to winne them to christ , so shall canaan still bee a seruant to iapheth , vntill the bond-woman be cast out with all her children ; that iapheth may enioy alone the heauenly canaan . finis . cases of conscience resolued in this treatise . how the prouidence of god subordinates meanes . pagin : . & . . how we must pray , with the speciall marks thereof . pag : . . of true con●●e●sion , together with the causes , manner , and seuerall markes thereof . pag : . . . . . how to approue our right in all outward blessings . pag. . . information to parents how to behaue themselues , in regarde of their posteritie , whether they be good or euill . pag : . . . how to be preserued from falling into sinne . pag. . . how to be raised from sinne . pag : . . why the saints ofttimes misse of such comforts , which heeretofore they haue enioyed . pag : . . markes of true religion . pag : . . how we may knowe our selues to be of the little flocke . pag : . . howe to discerne the woorth and excellencie of our estate in grace . pag : . . of the estate of the church in this life , subiect to infirmities ; the vse and benefite thereof . pag. . . howe to performe the christian war-fare , that wee may conquere . pag : ● . . the securitie of the church , and howe to procure the peace and welfare thereof . pag : . . how wee may know our selues to be strangers in the world . p . . how wee may procure and assure our constancie in holines . p. . . causes of the falls of gods children . . . . . proofes of the generall calling of the iewes . pag : . . how to knowe that wee are not reprobates nor hypocrites . pagin . . . . how to make vse of an hypocrite . notes, typically marginal, from the original text notes for div a -e luk. . psal . . . &c. ps . . . . math. acts , . . acts , . . acts. esay . . notes for div a -e rom. . . . esay : ● . . esay : . . ierem : . let canaan be his seruāt . esay . the calling of the gentiles . god enlarge iapheth . : cor : . . rom : . . i. doctr : gods decree ordereth second causes . ro : . . genes : . . reg : . . cor : . . . . acts . . . cor. . . . reasons , . difference of meanes , and their reasons , in the elect , reprobate math : . . . ioh : . . psal : . . prou : . . rom : . . thess : . . . vses . . tim : . pro. . . thess . esa : . . . luke . rom : . . . doctr : prayer , the most effectuall meanes for accomplishment of gods will for our good . . chron : . . . . cor : . iob. . matth : . iacob : reasons why we must both pray , though god knowe what wee haue neede of . phil : . iacob : . note . psal . . icrem : . rom : . . . . the first church the truest . church , a little flocke . cantic : church inuisible . the elect onely the true church . . conditions of the church ; . that it is the place of refreshing & safetie . hebr : . . imperfect . . militant . . stranger . hebr. . . not t●ed to any place . math : . . dispersed euery where . act. . . coll : . . the true mēber abides & dwells in the church . . cor : . . . doctr : god onely the author of the cōuersion of a sinner . reasons . . cor : . . . from the power of god . rom : . . . cor : . . ierem : . . . his free loue . . pet : . . . vse . . phil : cor : . . matth : . ioh : . . . thess : . . . . doctrine : the conuersion of a sinner by perswasion obser : the bodie how far subiect to force in conuersion . dutie of minister . of magistrate . deutro : . . cor : . psalm : . psal : . . cor : . rom : . . vse . the bodie how to be fitted to be seruiceable to the soule , to the worke of conuersion . the soule not to be forced , but perswaded . . from the meanes of conuersion . rom : . rom : . . rom : . rom : . from the manner of conuersion . esa● . . from the substance of conuersion . rom : . . from the marks of conuersion . rom : . math : . . pet : . psa : . vse , two-fold . . cor : . . esay : . . reuela : . vse . zach : . : tim : . . ps : . . . sweeter then hony , and the hony-combe . ps : . ioel : . . . cor : . vses of instruction . pro : ● . . . col : markes of constant obedience , and meanes therto : gal : . . thes : . ierem : . . ioh : . . thess . . . ioh : . ephes : . esay : . . vses of comfort . ioh : . . . pet : . . . thess : . . phil : . god enlarge iapheth . math : . . . doctr : the faithfull onely haue right in the blessings of this life . reasons . vses . psal : . . tit : . . psal : . . tim : . matt : . , . tim. . . psal : . . math : . eccl : . . matth : . ps : . . . tim : . . . cor. . . genes : . iosh . . . . doctrine . the gentiles to be conuerted . reasons . ruth . : iob. . rahab . iudg. . rom. . acts . . . heb. : reuel . . . col. . . tim. . . cant. . esay . reuel . . vse . . cor. . note . . chro : . . act : . . note . a. question . answere . . doctrine : saints must haue care for the posteritie of the church . reasons . deut : . . iosh . . psal . . . . tim. . vse . psal . . esay . . ose . . . . zeph : . esay . . zoph . . . . esay . . . psal . . . psal . . . . doctrine . good parents may haue a wicked generation . rom. . vse . iohn . matth. . cal. . . gal. . . eccl. . . ierem. . . . tim. . . rom. . note . . doctrine . the faithfull shall be recouered out of their greatest fall . . iob. . rom. . rom. ● . ● . . cor. . . psal . . vse . a christian how preserued from falling . how recouered and raised vp againe . ezech. . ierem. . ose . . . iosh . . . . . cor. . psal . . . . psal . . . vse of comfort . . cor : . . . pet. . . . reassons . why god denies vnto his childe that measure of comfort which heretofore he enioyed . . obseru : thereligion of the iewe , why the true religion and thence the marks of true religion . ierem : . . it was not so from the beginning saith our sauiour christ . ierem : . ezech : . hated of the world . vse . ioel : . the church a little flocke . reuel : . isay : . . matth : . reasons . matth : . . cor. . rom : . . esay . . . cor : . . luke : . vse , psal : . . pet : . vse of instr : matth : . psal : . math : . psal : . . tim : . . . heb. . . . : cer : . . . . . nehem : ioh : . vse of comforts . math : . psalm : . . . num : . matth : . . cor : . . . . pet : . . ioh : . luk : . . . tim : . rom : . . cor. . ps : . . . rom : . ro. . . ierem. . reuel : meanes to discouer the power hereof . . cor : . . . pet : . . psal : . . ps : . psal : . . phil : . . cor : . . cor : . . cor : . : cor : . . . cor : . : zach : . et penitus toto deuisos orbe britannos . zach : . psal : . ezech : . obs : . the church obscure and inuisible in the world . reason . . pet : . . . tim : . ps . . . cantic : . psal : . vse ioh : . malach : . . . matth : . . sam : : esay : . . . cor : . . zach : . cantic : . esay : : . ioh : . coll : . . . sam. . genes : . gene : . matth : . . cor. . iude . . tim. . . tim. . acts . the true invisible church , consists onely of the elect. acts . . vse . iohn . zach. . . . . iohn . . luke . marke : psal . . . acts . . acts . . . cor. . . matth. . cant. . exod. . iohn . . . king : . . sam. . ezech : . matth : . . cor. . . . . rom. . . . . cor. . . deut. . . psal . . . . cor : . . obser . . the church of god moueable . . cor. . vse . obser . . the church of god weake and corruptible , subiect to infirmities . rom. . . reasons . . cor. . . . cor. . . . rom. . . cor. . heb. . . heb. . vse . phil. . . obser . . the church militant in this life . . tim. . reasons . . tim. . rom. . . . cor. . . rom. . . . tim. . . tim. . rom. . . . flesh . world. satan . vse . luke . how to fight that we my conquer . ierem. . luke . . . matth. . . cor. . . cor. . rom. . . . cor. . . obser . . the church is the tents : a place of repose and shelter for the elect. iohn . cant. . esay : . . . phil : . psal : . . tim : . . . gal. . eph : . vse how to procure the quiet & welfare of the church . . tim. . the church a strranger on earth , . cor : . genes : . hebr : . psalm : . . coll : . ioh : ● . . pet : . . ierem : . . psal : . how we must knowe our selues to be strangers . esay : . . . . cor : . . ● . ioh : . . obs : . a note of a true member to be constant in holines . psal : . . hebr : . galat : . . luk : . . ioh. . . ose : . & . . pet : . . ose : . ioh : . . pet : . reuel : ● . vse . meanes and notes of abiding in the church , and continuāce in religion . matth : . . tim. . . . phil : . obseruat . the elect shal continue to the ende . rom : . . rom. . . . ioh : . . ro. . . esay . . . rom : . . iob : . . miche : . . psal : . cause of the fall of gods childrē . spirituall pride . securitie . presumption . exod : . hobs : . . mich : . . . zeph : . ▪ za●h : . ▪ matth : ▪ . psal . . . psal : . ion : . esay : . ▪ neglect 〈◊〉 the meanes 〈◊〉 preseruation . grosse si●● vnrepēted o● rule . rule . note of iobs triall , iob : . . iob : . . psal . . doctrine . the iewes to be restored . reuel . . . . . ierem. . . . . ezech. . . . . . . &c. vse . tremellius , and others . mich. . zeph. . doctr. . the church his vnitie , and so perpetuitie and perfection . ephes . . . cor. . vse . zach. . acts . . there is a malignant church . ● . doctr. reasons . matth. . vse . iohn . how to ap●roue our ●elues not to ●ee of the malignant church . . doctr. militant church a mixt company . matth. . . ioh. . . iohn . . luke . vse . matt. . . reuel . . esay . . how to approue our selues not to be hypocrites . prou : . the hypocrite a seruāt to the elect. iob : . hebr : . . vse . how to make vse of an hypocrite . . cor : . galat : . . . cor : : . galat : . . cor : . an alarme to unconverted sinners, in a serious treatise ... whereunto are annexed divers practical cases of conscience judiciously resolved / by joseph alleine, late preacher of the gospel at taunton in somerset-shire. alleine, joseph, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) an alarme to unconverted sinners, in a serious treatise ... whereunto are annexed divers practical cases of conscience judiciously resolved / by joseph alleine, late preacher of the gospel at taunton in somerset-shire. alleine, joseph, - . [ ], , p. printed by e.t. and r.h. and are to be sold by nevil simmons ..., london : . "divers practical cases of conscience, satisfactorily resolved" has special t.p., and has been separately cataloged at reel : . reproduction of original in union theological seminary library, new york. (from t.p.) i. what conversion is not, and correcting some mistakes about it -- ii. what conversion is, and wherein it consisteth -- iii. the necessity of conversion -- iv. the marks of the unconverted -- v. the miseries of the unconverted -- vi. directions for conversion -- vii. motives to conversion. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng conversion. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - tcp staff (oxford) sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion an alarme to unconverted sinners , in a serious treatise , shewing i. what conversion is not , and correcting some mistakes about it . ii. what conversion is , and wherein it consisteth . iii. the necessity of conversion . iv. the marks of the unconverted . v. the miseries of the unconverted . vi. directions for conversion . vii . motives to conversion . whereunto are annexed divers practical cases of conscience judiciously resolved . by ioseph alleine late preacher of the gospel at taunton in somerset-shire . london , printed by e. t. and r. h. and are to sold by nevil simmons at the princes arms in st. pauls-church-yard . . to all the ignorant , carnal , and ungodly , who are lovers of pleasures more than god , and seek this world more than the life everlasting , and live after the flesh , and not after the spirit ; these calls and counsels are directed in hope of their conversion to god , and of their salvation . he that hath an ear to hear let him hear . miserable souls . there is that life and light and love in every true believer , but especially in every faithful minister of christ , which engageth them to long and labour for your salvation . life is communicative and active . it maketh us sensible that faith is not a fantasie , nor true religion a stage-play , nor our hopes of eternal happiness a dream . and as we desire nothing more for our selves , than to have more of the holy life which we have , alas ! in so small a measure , so what is it that we should more desire for others ? with the eye of an infallible ( though too weak ) faith , we see the heaven which you neglect , and the blessed souls in glory with christ , whose companions you might be for ever : we see the multitudes of souls in hell , who came thither by the same way that you are going in : who are shut out of the glorious presence of god , and are now among those devils that deceived them , remembring that they had their good things here , luke . . and how they spent the day of their visitation , and how light they once set by god , by christ , by heaven , by mercy , whilest mercy was an earnest solicitour for their hearts : and with our bodily eyes we see at the same time , abundance of poor sinners living about us , as if there were no god , no christ , no heaven , no hell , no judgment , no nor death to be expected ; as if a man were but a master beast , to rule the rest , and feed upon them , and perish with them . and if it were your own case , to see what souls do in heaven and hell , and at once to see how unbelievingly , carelesly and senselesly most men live on earth , as if there were no such difference in another world , would it not seem a pitiful sight to you ? if you had once seen the five brethren of dives on earth , eating , drinking , laughing and merry , clothed and faring daily with the best , and at the same time seen their brothers soul in hell , begging in vain for a little ease , and wishing in vain that one from the dead might go warn his brethren that they come not to that place of torment , would it not seem to you a pitiful sight ? would not pity have made you think , [ is there no way to open these gentlemens eyes ? no way to acquaint them what is become of their brother , and where lazarus is , and whither they themselves are going ? no one driveth or forceth them to hell : and will they go thither of themselves ? and is there no way to stop them or keep them back ? ] did you but see your selves what we see by faith ( believing god ) and at once beheld the saints in heaven , the lost despairing souls in hell , and the senseless sensual sinners on earth , that yet will lay none of this to heart , sure it would make you wonder at the stupidity of mankind . would you not say , o what a deciver is the devil that can thus lead on souls to their own damnation ? o what a cheater is this transitory world , that can make men so forget the world where they must live for ever ! o what an enemy is this flesh , that thus draweth down mens souls from god! o what a besotting thing is sin that turneth a reasonable soul into worse than a beast ! what a bedlam is this wicked world , when thousands are so busily labouring to undo themselves and others , and gratifying the devil , against the god and saviour , who would give them everlasting blessed life . and as we have such a sight as this by faith to make us pity you , so have we so much tast of the goodness of god , the sweetness of his wayes , and the happiness of believers , as must needs make us wish that you had but once tryed the same delights , which would turn the pleasures of sin into detestation . god knoweth that we desire nothing more for our selves , than the perfection and eternity of this holiness and happiness which we believe and tast . and should we not desire the same for you ? and being thus moved with necessary pitty , we ask of god , what he would have us to do for your salvation . and he hath told us in scripture , that the preaching of his gospel , to acquaint you plainly with the truth , and earnestly and frequently intreat you to turn from the flesh and world to god by jesus christ , is the means with which his grace is ready to concurr for your salvation , when obstinate resistance causeth not the holy spirit to forsake the sinner and leave him to himself , to follow his own counsels , lusts and wills. in this hope we undertook the sacred ministry , and gave up our selves to this great and most important work : in the great sense of our unworthiness , but yet in the sense of your souls necessity . we were not such fools at our first setting out , as not to know it must be a life of labour , self-denial and patience , and the devil would do his worst to hinder us , and that all sorts of his instruments would be ready to serve him against our labours , and against your souls . christ our captain saved us by patient conquest , and so must we save our selves and you : and so must you save your selves under christ , if ever you be saved . it was no strange thing to paul that bonds and afflictions did every where abide him , nor did he account his life dear that he might finish his course with joy , and the ministry committed to him by the lord. act. . , . it was no strange thing to him to be forbidden to preach to the gentiles that they might be saved , by such as were filling up the measure of their sins , and were under gods uttermost wrath on earth . thess. . . . devils and pharisees , and most where they came , both high and low , were against the apostles preaching of the gospel , and yet they would not sacrilegiously and cruelly break their covenant with christ , and perfidiously desert the souls of men ; even as their lord for the love of souls , did call peter satan , that would have tempted him to save his life and flesh , instead of making it a sacrifice for our sins . mat. . . what think you should move us to undertake a calling so contrary to our fleshly ease and interests ? do we not know the way of ease and honour , of wealth and pleasures as well as others ? and have we not flesh as well as others ? could we not be content that the cup of reproach and scorn and slander and poverty and labours , might pass from us , if it were not for the will of god and your salvation ? why should we love to be the lowest , and trodden down by malignant pride , and counted as the filth of the world and the off-scouring of all things , and represented to rulers whom we honour , as schismaticks , disobedient , turbulent , unruly , by every church-usurper , whom we refuse to make a god of ? why give we not over this preaching of the gospel , at the will of satan , that is for the everlasting suffering of your souls , under the pretense of making us suffer ? is not all this that you may be converted and saved ? if we be herein besides our selves , it is for you . could the words of the ignorant or proud , have perswaded us , that either your wants and dangers are so inconsiderable , or your other supplies and helps so sufficient , that our labours had been unnecessary to you , god knoweth we should have readily obeyed the silencing sort of pastors , and have betaken us to some other land , where our service had been more necessary . let shame be that hypocrites reward who taketh not the saving of souls , and the pleasing of god , for a sufficient reward , without ecclesiastical dignities , preferments , or wordly wealth . i have told you our motives : i have told you our business and the terms of our undertaking . it is god and you sinners that next must tell us what our entertainment and success shall be . shall it be still neglect , and unthankful contempt , and turning away your ear and heart , and saying , we have somewhat else to mind ? will you still be cheated by this deceiving world ? and spend all your daies in pampering your guts , and providing for that flesh that must lie rotting very shortly in a grave ? were you made for no better work than this ? may not we bring you to some sober thoughts of your condition , nor one hour seriously to think whither you are going ? what! not to one awakened look into the world where you must be for ever ? nor one heart-raising thought of the everlasting glory ? not one heart-piercing thought of all your saviours love , nor one tear for all your sinful lives ? o god forbid : let not our labour be so despised . let not your god , your saviour and your souls be set so light by . o let there be no profane person among you like esau , who for one morsel sold his birth-right . poor sinners ! we talk not to you as on a stage , in customary words , and because that talking thus is our trade . we are in as good earnest with you , as if we saw you all murdering your selves , and we are perswading you to save your lives . can any man be in jest with you who believeth god ? who by faith foreseeth whither you are going , and what you lose , and where the game of sin will end ? it is little better to jest with you now in pulpit or in private , than to stand jesting over your departing souls , when at death you are breathing out your last . alas , with shame and grief we do confess , that we never speak to you of these things as their truth and weight deserve , nor with the skill and wisdom , the affection and fervency which beseemeth men engaged in the saving of poor souls . but yet you may perceive that we are in good sadness with you . ( for god is so . ) what else do we study for , labour for , suffer for , live for ? why else do we so much trouble our selves , and trouble you with all this ado , and anger them that would have had us silent ? for my own part , i will make my free confession to you to my shame ; that i never grow co●d and dull and pittiless to the souls of others , till i first grow too cold and careless of my own ( unless when weakness or speculative studies cool me , which i must confess they often do . ) we never cease pittying you , till we are growing too like you , and so have need of pitty our selves . when , through the mercy of my lord , the prospect of that world of souls which i am going to , hath any powerful operation on my self , o then i could spend and be spent for others . no words are too earnest , no labour too great , no cost too dear , the frowns and wrath of malignant opposers of the preaching of christ's gospel are nothing to me . but when the world of spirits doth disappear , or my soul is clouded , and receiveth not the vital illuminating influences of heaven , i grow cold first to my self , and then cold to others . come then poor sinners , and help us who are willing at any rate to be your helpers . as we first crave gods help , so we next crave yours : help us , for we cannot save you against your wills , nor save you without your consent and help . god himself will not save you without you ; and how should we ? we know that the devil is against us , and will do his worst to hinder us ; and so will all his ministers , by what names or titles soever dignified or distinguished . but all this is nothing if you will but take our parts your selves : i mean if you will take christs part , and your own , and will not be against your selves . men and devils cannot either help or hinder us in saving you as you may do your selves . if god and you be for us , who shall be against us ? and if you will help us , give over striving against god , and conscience , give over fighting against christ and his spirit : take part no more with the world and the flesh which in your baptism you renounced : set your hearts to the message which we bring you . allow it your man-like sober thoughts ; search the scripture , and see whether these things which we speak be so or not . we offer you nothing but what we have resolvedly chosen our selves : and that after the most serious deliberation that we can make . we have many a time looked round about us , to know what is the happiness of man : and had we found better for our selves , we had offered better to you . if the world would have served our turns , it should have served yours also ; and we would not have troubled you with the talk of another world : but it will not ; i am sure it will not serve your turns , to make you happy , nor shall you long make that sorry self-deceiving shift with it as now you do . but if you will not think of these things ; if you will not use the reason of men , alas what can we do to save your souls ? o pitty them lord , that they may pitty themselves . have mercy on them , that they may have some more mercy on themselves . help them that they may help themselves and us . if you still refuse , will not your loss be more than ours : if we lose our labour ( which to our selves we shall not ; ) if we lose our hopes of your salvation : what is this to your everlasting loss of salvation it self ? and what is our suffering for your sakes , in comparison of your endless sufferings . but , o , this is it that breaketh our hearts , that we leave you under more guilt than we found you ; and when we have laid out life and labour to save you , the impenitent souls must have their pain● increased , for the refusing of these calls ? and that it will be part of your hell to think for ever how madly you refused our counsel , and what pains and cost and patience were used to have saved you , and all in vain . it will be so : it must needs be so : christ saith that it shall be easier for sodom and gomorrah in the day of iudgment , than for the rejecters of his gospel-calls . the nature of the thing , and the nature of iustice certainly tell you , that it must be so . o turn not our complaints to god against you : turn us not from beseeching you to be reconciled to god , to tell him you will not be reconciled . force us not to say , that we earnestly invited you to the heavenly feast , and you would not come . force us not to bear this witness against you , lord we could have born all our labour and sufferings for them much easilyer , if they would but have yielded to thy grace . but it was they themselves that broke our hearts , that lost our labour , that made us preach and intreat in vain : it was easier to preach without maintenance , than without success . it was they that were worse to us than all the persecutors in the world . how oft would we have gathered them , but they would not , but are ungathered still ? how many holy faithful ministers have i known these eleven years last past , who have lived in pining poverty and want , and hardly by charity got bread and cloathing ; and yet if they could but have truly said [ lord the sermons , which i preach privately and in danger , have won home many souls to thee ] it would have made all this burden easie . but i tell thee senseless impenitent sinner , thou that deniedst god thy heart , and thou that deniedst them thy conversion , which was the end of all their labours , hast dealt much more cruelly with them , than they that denied them the levites bread . poor sinners ! i know that i am speaking all this to those that are dead in sin : but it is a death consisting with a natural life , which hath a capacity of spiritual life : or else i would no more speak to you than to a stone . and i know that you are blind in sin : but it is a blindness consisting with a reasonable faculty , which is capable of spiritual illumination : or else i would no more perswade you , than i would do a beast . and i know that you are in the fetters of your own lusts : your wills , your love , your hearts are turned away from god , and strongly bewitched with the dreams and dalliances of the flesh and world : but your wills are not forced to this captivity : surely those wills may be changed by gods grace , when you clearly see sufficient reason for to change them : else i would as soon preach ( were i capable ) to devils and damned souls . your case is not yet desperate : o make it not desperate : there is just the same hope of your salvation , as there is of your true conversion and perseverance , and no more : without it there is no hope : and with it you are safe , and have no cause to doubt and fear . heaven may yet be yours if you will. nothing but your own wills , refusing christ and a holy life , can keep you out . and shall that do it ? shall hell be your own choice ? and will you not , i say will you not be saved ? o think better what you do ! gods terms are reasonable : his word and ways are good and equal : christs yoke is easie and his burden light , and his commandments are not grievous to any , but so far as blindness and a bad and backward heart doth make them so . you have no true reason to be unwilling : god and conscience shall one day tell you and all the world that you had no reason for it . you may as wisely pretend reason to cut your throats , to torment your selves , as plead reason against a true conversion unto god. were i perswading you not to kill your selves , i should make no question , but you would be perswaded . and yet must i be hopeless when i perswade you from everlasting misery , and not to prefer the world and flesh before your saviour and your god , and before a sure everlasting joy ? god forbid ! reader , i take it for a great mercy of god , that before my head lieth down in the dust , and i go to give up my account unto my judge , i have this opportunity once more , earnestly to bespeak thee for thy own salvation . i beg it of thee , as one that must shortly be called away , and speak to thee no more , till we come unto our endless state , that thou wouldst but sometimes retire into thy self , and use the reason of a man , and look before thee whither thou art going ; and look behind thee , how thou hast lived , and what thou hast been doing in the world till now ; and look within thee , what a case thy soul is in , and whether it be ready to enter upon eternity ; and look above thee what a heaven of glory thou dost neglect , and what a god thou hast to be thine everlasting friend or enemy , as thou choosest and as thou livest , and that thou art always in his sight : yea and look below thee , and think where they are , that died unconverted . and when thou hast soberly thought of all these things , then do as god and true reason shall direct thee . and is this an unreasonable request ? i appeal to god , and to all wise men , and to thy own conscence when it shall be awake . if i speak against thee , or if all this be not for thy good , or if it be not true and sure , then regard not what i say : if i speak not that message which god hath commanded his ministers to speak , then let it be refused as contemptuosly as thou wilt . but if i do but in christs name and stead , beseech thee to be reconciled to god , . cor. . , . refuse it at thy peril : and if gods beseeching thee shall not prevail against thy sloth , thy lust , thy appetite , against the desires of thy flesh , against the dust & shadows of this world , remember it when with fruitless cries and horrour , thou art beseeching him too late . i know , poor sinner , that flesh is bruitish , and lust and appetite have no reason : but i know that thou hast reason thy self which was given thee to over-rule them ; and that he that will not be a man cannot be a saint , nor a happy man. i know that thou livest in a tempting and a wicked world , where things or persons will be daily hindering this . but i know that this is no more to a man , that by faith seeth heaven and hell before him , than a grain of sand is to a kingdom , or a blast of wind , to one that is fighting or flying for his life . luke . . o man ! that thou didst but know the difference between that which the devil and sin will give thee , if thou wilt sell thy soul and heaven , and that which god hath promised and sworn to give thee , if thou wilt heartily give up thy self to him . i know that thou maist possibly fall into company ( at least among some sots and drunkards ) that will tell thee , all this is but troublesome preciseness , and making more ado than needs : but i know withal what that man deserveth , who will believe a fool before his maker : ( for he can be no better than a miserable fool , that will contradict and revile the word of god , even the word of grace that would save mens souls . ) and , alas , it is possible thou maist hear some of the tribe of levi , ( or rather of cain , ) deriding this serious godliness as meer hypocrisy and phanaticism , and self-conceitedness : as if you must be no better than the devils slaves , lest you be proud in thinking that you are better than they : that is , you must go with them to hell , lest in heaven you be proud hypocrites for thinking your selves happier than they . it may be they will tell you , that this talk of conversion is fitter for pagans and infidels to hear , than christians and protestants . because such mens big looks or coats may make the poyson the easilier taken down , i will intreat thee but as before god to answer these following questions , or to get them answered , and then judge whether it be they or we that would deceive thee ? and whether , as men use to talk against learning that have none themselves , so such men prate not against conversion and the spirit of god , because they have no such thing themselves ? qu. . i pray ask these men , whether it be a puritane or phanatick opinion that men must dye ? and what all the pomp , and wealth , and pleasure of the world will signifie to a departing soul ? ask them whether they will live on earth for ever , and their merry hours , and lordly looks will have no end ? and whether it be but the conceit of hypocrites and schismaticks , that their carcases must lie rotting in a darksome grave ? qu. . ask them whether man have not an immortal soul , and a longer life to live when this is ended ? luke . . qu. . ask them whether reason require not every man , to think more seriously of the place or state where he must be for ever , than of that where he must be but for a little while , and from whence he is posting day and night . and whether it be not wiser to lay up our treasure where we must stay , than where we must not stay , but daily look to be called away , and never more be seen on earth ? math. . , . cor. . , , . and . , , , , , . qu. . ask them whether god should not be loved with all our heart and soul and might ? math. . . and whether it be not the mark of an ungodly miscreant , to be a lover of pleasure more than god , . tim. . . and a lover of this world above him ? ioh. . , . and whether we must not seek first gods kingdome and his righteousness , matth. . . and labour most for the meat that never perisheth , joh. . . and strive to enter in at the strait gate , luke . . and give all diligence to make our calling and election sure ? . pet. . . qu. . ask them whether without holiness any shall see god ? heb. . . mat. . . tit. . . and whether the carnal mind is not enmity to god , and to be carnally minded is not death , and to be spiritually minded , life and peace ? and whether if you live after the flesh you shall not die , and be condemned ? and they shall live and be saved that walk after the spirit ? and whether any man be christs that hath not his spirit ? rom. . , , , , , , . qu. . ask them whether any man have a treasure in heaven , whose heart is not there ? math. . . and whether this be not the difference between the wicked and the godly , that the first do make their bellies their gods , and mind earthly things , and are enemies to the cross of christ ( though perhaps not to his name ; ) and the latter have their conversation in heaven and being risen with christ do seek and set their affections on things above , and not on the things that are on earth , to which they are as dead , and their life is hid ( or out of sight ) with christ in god , till christ appear , and then they shall appear ( even openly to all the world ) with him in glory . phil. . , , . col. . , , , , . qu. . ask them whether is be credible and suitable to gods word or workings , that he that will not give them the fruits of the earth without their labour , nor feed and cloath them without themselves , will yet bring them to heaven without any care , desire , or labour of their own ? when he hath bid them , care not for the one , and called for their greatest diligence for the other : math. . , . ioh. . . yea ask them whether these be not the two first articles of all faith and religion , . that god is ; . that he is the rewarder of them that diligently seek him . heb. . . qu. . ask them , yea ask your eyes , your ears , your daily experience in the world , whether all or most that call themselves christians , do in good sadness thus live to god in the spirit , and mortifie the flesh with its affections and lusts , and seek first god's kingdom and righteousness , and love him above all , and lay up treasure and heart in heaven ? or rather whether most be not lovers of the world , and lovers of pleasure more than god , and live not after the flesh , and mind not most the things of the flesh ? i mention not now the drunkards , the flesh-pleasing gentlemen , that live in pride , fulness and idleness , and sport and play away their precious time ; nor the filthy fornicators , nor the merciless oppressors , nor the malignant haters of a godly life , nor the perjured and perfidious betrayers of mens souls , and of the gospel , or their countries good ; nor such other men of ●eared consciences , whose misery none questioneth , but such as are as blind and miserable . it 's not these only i am speaking of ; but the common , worldly , fleshly , and ungodly ones . qu. . ask them whether the name of a christian will save any one of these ungodly persons ? and whether god will like men the better for lying and calling themselves christians when they are none indeed ? and whether they dare preach to the people , that a christian drunkard , or a christian fornicator , or oppressor , or a christian worldling , needeth no conversion ? qu. . ask them wether they say not themselves that hypocrisie is a great aggravation of all other sin ? and whether god hath not made the hypocrites and vnbelievers to be the standards in hell ? luke . . and whether seeking to abuse god by a mock-religion do make such false christians better than the poor heathens and infidels , or much worse ? and whether he be not an hypocrite that professeth to be a christian , and a servant of god , when he is none , nor will be ? and whether he that knoweth his masters will and doth it not , shall not have the sorest stripes , or punishment ? luke . . qu. . ask them whether in their baptism , ( which is their christening , as to covenant , ) they did not renounce the flesh , the world , and the devil , and vow and deliver up themselves to god , their father , their saviour and their sanctifier ? and whether all or most men perform this vow ? and whether a perjured covenant-breaker against god , is fitter for salvation , than one that never was baptized ? qu. . ask them whether the holy nature of god be not so contrary to sin , as that it is blasphemy to say that he will take into heaven , and into the bosome of his eternal delights , any unholy unrenewed soul ? pet. . , . qu. . ask them why it was that christ came into the world ? whether it was not to save his people from their sins , mat. . . and to destroy the works of the devil , iohn . . and to purifie to himself a peculiar people , zealous of good works , tit. . . and to bring home straying souls to god , luke . and to be the way to the father ? ioh. . . and whether christ save that soul that is not converted by him and saved from his sins ? or whether it be the dead image only of a crucified iesus , that is all their saviour , while they will have no more of him ? qu. . ask them why they believe , and were baptized into the holy ghost , and whether a man can enter into the kingdom of heaven , that is not born of the spirit as well as of water , iohn . , , . and that is not converted , and begins not the world as it were anew , in a teachable , tractable newness of life , like a little child ? matth. . . and whether it be not a certain truth , that if any man have not the spirit of christ , the same is none of his , rom. . . qu. . ask them why christ gave the world so many warnings of the damnableness of the pharisees hypocrisie , if hypocritical christians may be saved . and what were these pharisees ? they were the masters of the jewish church : the rabbies that must have high places , high titles , and ceremonies , formal garments , and must be reverenced of all : that gave god lip-service without the heart , and made void his commands , and worshipped him in vain , teaching for doctrines the commandments of men , and strictly tythed mint and cummin , while love , mercy and justice were past by : who worshipped god with abundance of ceremonies , and built the tombs , and garnished the sepulchres of the saints ; while they killed and persecuted those that did imitate them , and hated the living saints , and honoured the dead . they were the bitterest enemies and murderers of christ , on pretense that he was a blasphemer , and a seditious enemy to caesar and the common peace , and one that spake against the temple : they were the greatest enemies of the apostles , and silencers of those that preached christs gospel , and persecuted them that called on his name . and had these no need of conversion , because they could say , god is our father ( when the devil was their father , iohn . . ) and that they were abraham's seed ? and are not hypocritical christians , drunken christians , fornicating christians , carnal , worldly , infidel christians , ( the contradiction is your own ) persecuting christians , false-named hypocritical christians , as bad , yea worse , as they abuse a more excellent profession ? mat. . , . and . and . . and . , &c. luke . . qu. . doth not the holy state of heaven require holiness in all that shall possess it ? can an unholy soul there see and love and praise and delight in god for ever , and in the holy society and employment of the saints ? rev. . . is he not liker a mahometan than a christian , that looketh for a sensual and unholy heaven ? qu. . what is the difference between the church and the world ? is not the church a holy society of regenerate souls ? yea the church visible is those only that in baptism vow holiness and profess it . look these hypocrites in the face , and see whether they do not blush , when they repeat in their creed i believe in the holy ghost , i believe the holy catholick church , and the communion of saints , who shall have the forgiveness of sins , and life everlasting . ask them whether they mean holy adulterers , holy worldlings , holy perjured persons ? ask them whether they mean a communion of saints in a tavern , in a play-house , in a gaming house , in a whore-house , or a jesting , canting stage-play communion ? if the church be holy , be holy if you will be of the church : if it be a communion of saints , make it not a communion of swine , and make not saints and their communion seem odious either for their infirmities , or their crossness to your carnal interests or conceits . qu. . ask them whether there be a heaven , and a hell , or not ? if not , why are they pretended christians ? if there be , will god send one man to heaven , and another to hell , to so vast , so amazing a difference of states , if there be no great difference between them here ? if holiness no more differenced christians from others , than saying a sermon , or saying over a prayer , doth difference one from an infidel , where were the iustice of god in saving some , and damning others ? & what were christianity better than the religion of antonine , plato , socrates , seneca , cicero , plutarch , if not much worse ? go into london streets , and when you have talk● with living prudent men , then go to the painters shop , and see a comely picture , and to the looking-glass and see the appearances of each passenger in a glass , and to the periwig shops , and see a wooden head with a periwig upon the bulk , and you have seen somewhat like the difference of a holy soul , and of a dead and dressed formal hypocrite , psal. . . qu. . ask them whether kings and all men make not a great difference between man and man ; the loyal , and the per●idious , the obedient and the disobedient ? and whether they difference not themselves between a friend and a foe , one that loveth them , and one that robbeth , beateth or would kill them . and shall not the most holy god more difference between the righteous and the wicked ? mal. . , . qu. . but if they are dead in every point save carnal interests , ask them why they are preachers or priests ? and if conversion and holiness be a needless thing , what use they themselves are of ? and why the country must be troubled with them , and pay them tythes , and owe them reverence ? when these twenty questions are well answered , conclude that you may be saved without conversion . but if poor soul , thou art fully convinced , and askest , what should i do to be converted ? the lord make thee willing , and save thee from hypocrisie , and i will quickly tell thee in a few words . . give not over sober thinking of these things , till thy heart be changed . psal. . . . come to christ , and take him for thy saviour , thy teacher , thy king , and he will pardon all that 's past and save thee , iohn . . and . . and . . iohn . , . . believe gods love , and the pardon of sin , and the everlasting joyes of heaven , that thou maist feel that all the pleasures of the world and flesh , are dung in comparison of the heavenly delights , of faith and hope and holy love , and peace of conscience and sincere obedience . . sin no more wilfully , but forbear that which thou maist forbear . isa. . . . away from temptations , occasions of sin and evil company , and be a companion of the humble , holy , heavenly and sincere . psal. . . . . wait on gods spirit in the diligent , constant use of his own means . read , hear , meditate , pray : pray hard for that grace that must convert thee : wait thus , and thou shalt not wait in vain . psal. . . and . . and . . pitty o lord , and perswade these souls : let not christ's blood , his doctrine , his example , his spirit , be lost unto them , and they lost for ever . let not heaven be as no heaven to them , while they dream and dote on the shaddows in this world . and o save this land from the greater destruction , than all our late plagues , and flames , and divisions which our sins and thy threatnings , make us fear . o lord in thee have we trusted , let us never be confounded . having thus contributed my endeavour in this preface to the furtherance of the design of this excellent book , i must tell thee reader that i take it for an honour to commend so masculine a birth unto the world : the midwife of alexander or aristotle need not be ashamed of her office . who the author of this treatise was ; how he preached , how he lived , how he suffered ( and for what ) and how he died , his life and letters lately printed fully tell you : and i earnestly commend the reading of them to all , but especially ministers , not to tell them what men have been here forbidden to preach christ's gospel , and for what , nor what men they are that so many years have done it : but to tell you what men christ's ministers should be : but say not , he kill'd himself with excessive labour , and therefore i will take warning , and take my ease . for . he lived in perfect health all his days notwithstanding his labours , till after his hard and long imprisonment . . it was not the greatest labours of his times of liberty that hurt him , but his preaching or or times a week , after that he was silenced , because he could not speak to all his people at once . o make not an ill use of so excellent an example . say not like iudas , what need this waste ? his labour , his life , his sufferings , his death were not in vain . the ages to come that read his life , and read this little popular treatise , and his call to archippus shall say , they were not in vain . and though he was cut off in the midst of his age , and his longer labours , & more elaborate writings thus prevented , take thankfully this small , but methodical , warm , and serious tractate : read it seriously , and it cannot be but it must do thee good . i am one that have lookt into books , and sciences , and speculations of many sorts , and seriously tell thee as a dying man , that after all my searches and experience , i have found that philosophical enquiries into the divine artifices , and the nature of things hath among a greater number of uncertainties , a great many pretty pleasant probabilities , which a holy soul can make good use of in admiring god , & may find us a lawful kind of sport : but in the moralities which atheists count uncertainties , the knowledge of god , and our duty , and our hopes , the doctrine and practice of holiness , temperance , & charity , and iustice , and the diligent seeking & joyful hopes of life everlasting , is all the true wisdom , the goodness , the rest and comfort of a soul : whatever be our play , this is the satisfying certainty , the business , and the beatifying improvement of our lives . i have done , when i have sought to remove a little scandal , which i foresaw ; that i should my self write the preface to his life , where himself and two of his friends make such a mention of my name , which i cannot own ; which will seem a praising him for praising me . i confess it looketh ill-favouredly in me : but i had not the power of other mens writings , & durst not therefore forbear that which was his due . had i directed their pens they should have gone a middle way , and only esteemed me [ a very unworthy servant of christ , who yet long to see the peace and prosperity of his church ] and should have forborn their undeserved praise , as other men should have done their slanderous libels . but if the reader get no harm by it , i assure him the use i made of it was , to lament that i am really so much worse than they esteemed me ; and to fear lest i should prove yet worse than i discern my self ; who see so much sin and weakness , in my betters , and much more in my self , as to make it the constant sentiment of my soul , that pride of mens greatness , wisdom and goodness is the first part of the devils image on mans soul , and darknes is the second , and malignity the third . r● . baxter . to the unconverted reader . reader , how well were it if there were no more unconverted ones among us , than those to whom this is directed ? vnconverted persons how many are there , but how few unconverted readers ? especially of such books as this before thee ? a play or a romance better suits the lusts , and therefore must have more of the eye of such ; what will cherish the evil heart is only grateful , not what will change it . how many are there to whom this is directed , who will not know , that they are the men ? and how little hope is there that this excellent treatise should reach its end , with those who apprehend not themselves concern'd in it ? art not thou one of them ? art thou a convert , or art thou not yet in thy sins ? what is sin ? what is conversion ? it may be , thou canst tell me neither , and yet a convert thou sayst , thou art . but to what purpose is it then like to be , for the servant of god to treat with thee about this matter ? let him bid thee believe , thou art a be●●ever already ; let him bid thee repent and turn to the lord , that work thou say●● is not now ●o do . what can there be said to this man , that 's like to bring him to good ? friend , know thy self better , or thou perishest without remedy . thou maist pray , but what hope is there in thy praying ? thou maist read , but what hope is there in thy reading ? yet read on , this little hope there is ; in this book there 's eye-salve that may heal thee of thy blindness . in this book there is a glass that will shew thee thy face . dost thou know thine own face when thou seest it ? behold thy very image in those marks that are given of an unconverted person ; read and consider them , and then say , if thou be not the man. be willing to know thy self , and to know the worst of thy case ; wink not at the light , hide not thy self from thine own soul. wilt thou never know thy disease , till thou be past remedy ? much of our hardest work would be over , if we could see the sinners to whom we are sent , to be convinced sinners . if we could but open the blind eyes , there were hope we should shortly raise the dead . sinner , of a truth , thou art in evil case , whether thou know it or not ; thou art among the dead , and there is but a step betwixt thee and hell. thou wilt not believe it though it be told thee , yet once again let me beseech thee , come to the glass that is here presented to thee , and narrowly observe whether the very marks of the dead be not found upon thee . if there be a miscarriage in this first work , if thou wilt not understand thy misery and thy danger , there 's an end of all hopes concerning thee . whilest this self-ignorance abides upon thee , all the counsels , that are necessary to a man in thy case , will do thee no good ; they are never like to prosper with thee , because thou wilt not count them proper for thee . who will be perswaded to do that , which he believes is already done ? who will take the counsel of the physician that does not think himself sick ? the man of god may spare his pains of perswading thee to conversion , whilest thou art confident thou art converted already . who will be at the pains of repentance that concludes he hath repented ? who will bear the labour and the pangs of the new birth that is confident he is already passed from death to life ? but friend , let me a little reason with thee ; thou art confident it is well with thee , yet why wilt thou not yield to thus much at least , to put it to the question , am i not mistaken ? thou art worse than mad , if thou thinkest such a question may not be put . dost thou know that thine heart is false and deceitful , and yet because it speaks good concerning thee , must it not be question'd whether it speak truth or no ? be so wise as to conclude i may be mistaken , and thus come to the trial whether thou art mistaken or not . and if upon trial by the marks that are before thee , thou come to be undeceived , and see thy self wrapped up in that misery which hitherto thou wouldst not suspect , the next news i expect to hear from thee is , what must i do to be saved ? o were it come to that once ! then thou hast an answer at hand in those means thou wilt find prescribed thee : and because they are such as thou wilt hardly be perswaded to use , take in the motives that follow , and these will help down the means . consider both the one and the other , and if thou dost not find the means proper , and the motives weighty , i think i shall do thee no wrong if i tell thee , thou art still of a blind mind and an harder heart . friend , the matter which this little book comes to treat with thee about , is of highest importance ; 't is a matter of life and death . if thou sayest , the terms upon which life is offered , are hard ; consider , is it not harder to dye ? he is worthy to dye who will lose his soul to save his labour . if thou couldst step down into the deep , and take a turn or two with those damned souls who are drench'd with fire and brimstone , and bound in everlasting chains of vengeance , & shouldest ask them , now what do you think of the terms upon which life was offered ? now what think you of that repentance , of that obedience , of that holy circumspection , self denyal , and the greatest severity which by the gospel were imposed upon you ? if you might once again have the same terms granted you for your redemption from this place of torment , would you yet say , hard terms ! let me rather dye this death for ever , than live such a life ! let me broil in this furnace , rather than escape with such difficulty ! shouldst thou ask them thus that have felt what 't is to be damned , what answer dost thou think they would make ? o friend , never again groan under the difficulties of conversion , till thou believe them to be worse than hell. but i will not farther anticipate my worthy author . nor is there much need i should commend either himself or his works ; for the author himself thou maist at a small charge get acquaintance with him in that history of his life and death , which is extant ; concerning which i shall only say , sic mihi contingat vivere sicque mori . and for this work of his , what commendation i should give of it , would be needed no longer than till thou hast read it over . thou wilt find such wine in it as needs no bush. this only i shall say , as far as my credit will go , it is exceedingly well worth thy most serious perusal . o maist thou hear that voice , ( such a voice from heaven there is whether thou hear it or no ) tolle & lege , take up and read . read , friend , and read over again . read and understand , understand and pray , pray and consider , consider and consent unto him , who by the pen of his servant calls to thee from heaven , why wilt thou dye ? turn and live . o suffer this word of instruction and exhortation , to open thy blind eyes , to turn thee from darkness to light , from the power of satan unto god , that thou maist receive forgiveness of sins , and an inheritance among them that are sanctified . et cum talis fueris memento mei . when it is thus with thee then pray for the friend and servant of thy soul , richard alleine . mr. joseph alleine's call to the unconverted . dearly beloved , and longed for , i gladly acknowledge my self a debtour to you all , and am concerned , as i would be found a good steward of the houshold of god , to give to every one his portion . but the physician is most sollicitous for those patients , whose case is most doubtful and hazardous , and the fathers bowels are especially turned towards his dying child . the numbers of the unconverted souls among you , call for my most earnest compassions , and hasty diligence to pluck them out of the burning , iud. . and therefore to these first i shall apply my self in these lines . but whence shall i fetch my arguments , or how shall i choose my words ? lord , wherewith shall i wooe them ? whereby shall i win them ? oh that i could but tell ! i would write unto them in tears , i would weep out every argument , i would empty my veins for ink , i would petition them on my knees ; verily ( were i able ) i would , ( o how thankfully i would ! ) if they would be prevailed with to repent and turn . how long have i travelled in birth with you ? how frequently have i made suit to you ? how often would i have gathered you ? how instant have i been with you ? this is that i have prayed for , and studied for , for many years , that i might bring you to god : o that i might but do it ! will you yet be intreated ? o what a happy man might you make me , if you would but hearken to me , and suffer me to carry you over to jesus christ ? but , lord , how insufficient am i for this work ! i have been many a year wooing for thee , but the damsel would not go with me . lord , what a task hast thou set me to ! alas wherewith shall i pierce the scales of leviathan , or make the heart to feel that is firm as a stone , hard as a piece of the nether milstone ! shall i go and lay my mouth to the grave , and look when the dead will obey me and come forth ? shall i make an oration to the rocks ? or declaim to the mountains , and think to move them with arguments ? shall i give the blind to see ? from the beginning of the world was it not heard , that a man opened the eyes of the blind . but thou , o lord , canst pierce the scales , and prick the heart of the sinner . i can but shoot at rovers , and draw the bow at a venture ; do thou direct the arrow between the joints of the harness , and kill the sin , and save the soul of the sinner , that casts his eye into these labours . but i must apply my self to you , to whom i am sent : yet i am at a great loss . would to god i knew how to go to work with you ! would i stick at the pains ? god knoweth , you your selves are my witnesses , how i have followed you in private , as well as in publick , and have brought the gospel to your doors ; testifying to you the necessity of the new birth , and perswading you to look in time after a found and through change . beloved , i have not acted a part among you , to serve my own advantage ; our gospel is not yea , and nay . have not you heard the same truths from the pulpit , by publick labours , and by private letters , by personal instructions ? bretheren , i am of the same mind as ever , that holiness is the best choice ; that there is no entring into heaven , but by the streight passages of the second birth : that without holiness you shal never see god , heb. . . ah my beloved ! refresh my bowels in the lord. if there be any consolation in christ , any comfort of love , any fellowship of the spirit , any bowels and mercies , fulfil you my joy . now give your selves unto the lord : cor. . . now set your faces to seek him . now set up the lord jesus in your hearts , and set him up in your houses . now come in , and kiss the son , psal. . . and embrace the tenders of his mercy . touch his scepter , and live : why will you die ? i beg not for my self ; but fain i would have you happy : this is the prize i run for , and the white i aim at . my souls desire and prayer for you is , that you may be saved . rom. . . the famous lycurgus , having instituted most strict and wholesome laws for his people , told them , he was necessitated to go a journey from them , and got them to bind themselves in an oath , that his laws should be observed , till his return . this done , he went into a voluntary banishment , and never returned more , that they might , by vertue of their oath , be engaged to the perpetual observing of his laws . methinks i should be glad of the hard conditions , which he endured ( though i love you tenderly ) so i might but hereby engage you throughly to the lord jesus christ. dearly beloved , would you rejoice the heart of your ministers ? why then , embrace the counsels of the lord by me : forgo your sins : set to prayer : up with the worship of god in your families : keep at a distance from the corruptions of the times . what greater joy to a minister , than to hear of souls born unto christ by him , and that his children walk in the truth ? i●h . . brethren , i beseech you suffer a friendly plainness and freedom with you in your deepest concernments . i am not playing the oratour to make a learned speech to you , nor dressing my dish with eloquence , wherewith to please you . these lines are upon a weighty errand indeed , viz. to convince , and convert , and save you . i am not baiting my hook with rhetorick , nor fishing for your applause , but for your souls . my work is not to please you , but to save you : nor is my business with your fancies , but your hearts . if i have not your hearts , i have nothing . if i were to please your ears , i would sing another song . if i were to preach my self , i would steer another course . i could then tell you a smoother tale ; i would make you pillows , and speak you peace , for how can ahab love this micaiah , that alwaies prophesies evil concerning him ? king. . . but how much better are the wounds of a friend , than the fair speeches of the harlot , who flattereth with her lips , till the dart strike through the liver , and hunteth for the precious life ? prov. . . , . & prov. . . if i were to quiet a crying infant , i might sing him into a pleasant mood , or rock him asleep : but when the child is fallen into the fire , the parent takes another course ; he will not now go to still him with a song or trifle . i know , if we speed not with you , you are lost : if we cannot get your consent , to arise and come away , you perish for ever . no conversion , and no salvation . i must get your good will , or leave you miserable . but here the difficulty of my work again recurrs upon me . lord choose my stones out of the rock . sam. . . v. . i come in the name of the lord of hosts , the god of the armies of israel . i come forth like the stripling against goliah , to wrestle not with flesh and blood , but with principalities , and powers , and the rulers of the darkness of this world . eph. . . this day let the lord smite the philistine , and spoil the strong man of his armour , and give me to fetch off the captives out of his hand . lord choose my words , choose my weapons for me , and when i put my hand into the bag , and take thence a stone , and sling it , do thou carry it unto the mark , and make it sink , not into the forehead , sam. . . but the heart of the unconverted sinner , and smite him to the ground , with saul in his so happy fall . act. . . thou hast sent me , as abraham did eliezer , to take a wife unto my master thy son . gen. . . but my discouraged soul is ready to fear , the woman will not be willing to follow me . o lord god of my master , i pray thee send me good speed this day , and shew kindness unto my master , and send thine angel before me , and prosper my way , that i may take a wife unto thy son . gen. . . that as the servant rested not , till he had brought isaac and rebeckah together , so i may be succesful to bring christ and the souls of my people together , before we part . but i turn me unto you . some of you do not know what i mean by conversion , and in vain shall i perswade you to that which you do not understand ; and therefore for your sakes , i shall shew what this coversion is . others do cherish secret hopes of mercy , though they continue as they be ; and for them i must shew the necessity of conversion . others are like to harden themselves with a vain conceit , that they are converted already ; unto them i must shew the marks of the vnconverted . others , because they feel no harm , fear none , and so sleep upon the the top of the ma●t ; to them i shall shew the misery of the vnconverted . others sit still , because they see not their way out ; to them i shall shew the means of conversion . and finally for the quickening of all , i shall close with the motives of conversion . chap. i. shewing the negative , what conversion is not , and correcting some mistakes about it . let the blind samaritans worship they know not what ; ioh. . . let the heathen athenians superscribe their altar to the unknown god ; act. . . let the guileful papists commend the mother of destruction , hos. . . for the mother of devotion : they that know mans constitution , and the nature of the reasonable souls operation , cannot but know , that the understanding having the empire in the soul , he that will go rationally to work , must labour to let in the light here . ignorantis non est consensus . and therefore that you may not mistake me , i shall shew you what i mean by the conversion i perswade you to endeavour after . it is storied that when iupiter let down the golden chaplets from heaven , all of them but one were stoln : whereupon ( left they should lose a relique of so great esteem ) they made five others so like it , that if any were so wickedly minded , as to steal that also , they should not be able to discern which was it . and truly my beloved , the devil hath made many counterfeits of this conversion , and cheats one with this , and another with that ; and such a craft and artifice he hath , in this mystery of deceits , that ( if it were possible ) he would deceive the very elect. now that i may cure the damnable mistakes of some , who think they are converted , when they are not ; as well as remove the troubles , and fears of others , that think they are not converted , when they are● i shall shew you the nature of conversion , both negatively , or what it is not ; and positively , what it is . we will begin with the negative . . it is not the taking on us the profession of christianity . doubtless christianity is more than a name . if we will hear paul , it lies not in word , but in power . cor. . . if to cease to be jews and pagans , and to put on the christian profession had been true conversion , ( as this is all , that some would have to be understood by it ) who better christians than they of sardis and laodicea ? these were all christians by profession , and had a name to live , but because they had but a name , are condemned by christ , and threatened to be spewed out , rev. . , . are there not many that name the name of the lord jesus , that yet depart not from iniquity ? tim. . . and profess they know god , but in works deny him ? tit. . . and will god receive these for true converts , because turned to the christian religion ? what , converts from sin , when yet they do live in ●in ! 't is a visible contradiction . surely if the lamp of profession would have served the turn , the foolish virgins had never been shut out . matt. . , . we find not only professours but preachers of christ , and wonder-workers turned off , because ●yil workers . matth. . , . . it is not in the being washed in the laver of regeneration●● or putting on the badge of christ in baptism . many take the press-money , and wear the livery of christ , that yet never stand to their colours , nor follow their leader . ananias , and saphira , and magus were baptized , as well as the rest . how fondly do many mistake here , deceiving , and being deceived ! dreaming , that effectual grace is necessarily tied to the external administration of baptism , ( which what is it , but to revive the popish tenent , of the sacraments working grace , ex opere operato ? ) and so every infant should be regenerated , not only ( sacramento tenus ) sacramentally , but really and properly . hence men do fancy , that being regenerated already , when baptized , they need no further work . but if this were so , then all that were baptized ( in their infancy ) must necessarily be saved : because the promise of pardon and salvation is made to conversion and regeneration . act. . . pet. . , . matth. . . our calling , sanctification , ( as to the beginnings of it ) or conversion , ( which are but the same thing , under different conceptions and expressions ; ) is but a middle link in the golden chain , fastened to election at the one end , and glorification at the other . rom. . . thes. . . pet. . . the silver cord may not be broken , nor the connexion between sanctification and salvation , between grace and glory , impiously violated . matth. . . if we are indeed begotten again , it is to an inheritance incorruptible reserved in heaven for us , and the divine power is ingaged to keep us for it pet. . . and if the very regenerate may perish at last in their sins , we will no more say , that he that is born of god , his seed remaineth in him , and that he cannot sin , iohn . . . i. e. unto death , nor that it is impossible to deceive the very elect . matth. . . and indeed were this true , then we need look no further to see our names written in heaven , than only to search the register , and see whether we were baptized : then i would keep the certificate of my baptism , as my fairest evidence for heaven , and should come by assurance of my gracious state , with a wet finger : then men should do well to carry but a certificate of their baptism under the registers hand , when they died , ( as the philosopher would be buried with the bishops bond in his hand , which he had given him for the receiving his alms in another world : ) and upon sight of this , there were no doubt of their admission into heaven in short , if there be no more necessary to conversion or regeneration , than to be turned to the christian religion , or to be baptized in infancy , this will flie directly in the face of that scripture , matth. . . as well as multitudes of others . for first , we will then no more say , strait is the gate and narrow is the way : for if all that are baptized , and of the true religion are saved , the door is become heavenly wide , and we will henceforth say , wide is the gate , and broad is the way , that leadeth unto life : for if this be true , whole parishes , yea whole countries , and whole kingdoms may go in a breast , and we will no more teach , that the righteous is scarcely saved , or that there is need of such a stir in taking the kingdom of heaven by violence and striving to enter in . surely if the way be so easie , as many make it , that there is little more necessary , than to be regenerated in our baptism , and cry god mercy , and be absolved by the minister at our end , 't is more ado than needs , to put our selves to such running , and seeking , and knocking , and fighting , and wrestling , as the word requires , as necessary to salvation . secondly , if this be true , we will no more say , few there be that find it : yea we will rather say , few there be that miss it : we will no more say , that of the many that are called , but few are chosen , matth. . . and that even of the professing israel , but a remnant shall be saved , rom. . . if this doctrine be true , we will not say any more with the disciples , who then shall be saved ? but rather who then shall not be saved ? then if a man be called a brother ( that is , a christian ) and be baptized , though he be a fornicatour or a railer , or covetous , or a drunkard , yet he shall inherit the kingdom of god. cor. . . cor. . , . but the arminian will reply ; such as these , though they did receive regenerating grace in baptism , are since fallen away , and must be renewed again , or else they cannot be saved . i answer , . that there is an infallible connexion between regeneration and salvation , as we have already shewed , and itch to be farther evidencing , but that 't is against designed brevity . . then men must be again born again , which carries a great deal of absurdity in its very face . and why may not men be twice born in nature , as well as in grace ? why not as great an absurdity to be twice regenerated as to be twice generated ? but . and above all , this grants however the thing i contend for , that what ever men do , or pretend to receive in baptism , if they be ●ound afterwards to be grosly ignorant or prophane , or formal , without the power of godliness , they must be born again , or else be shut out of the kingdom of god. so then , they must have more to plead for themselves , than their baptismal regeneration . well , in this you see all are agreed , that be it more or less that is received in baptism , if ( when men come to years ) they are evidently unsanctified , they must be renewed again by a through and powerful change , or else they cannot escape the damnation of hell . friends and brethren be not deceived , god is not mocked ; gal. . . whether it be your baptism or what ever else that you pretend , i tell you from the living god , that if any of you be a prayerless person , iob . . or unclean , or malicious , or covetous , or riotous , or a scoffer . , or a lover of evil company , prov. . . in a word , if you are not holy , strict , and self denying christians , heb. . . matt. . . you cannot be saved , except you be transformed by a further work upon you , and renewed again by repentance . thus i have shewed , that it is not enough to evidence a man to be regenerate , that he hath been baptized ; effectual grace not necessarily accompanying baptism , as some have vainly as●●rted . but i must answer one objection before i pass . obj. the sacraments do certainly attain their ends , where man doth not ponere obicem , or lay some obstruction , which infants do not . sol. i answer it is not the end of baptism to regenerate . . because then there would be no reason , why it should be confined only to the seed of believers : for both the law of god , and the nature of charity , require us to use the means of conversion for all , as far as we can have opportunity . were this true , no such charity as to catch the children of turks and heathens , and baptize them , and dispatch them to heaven out of hand , like the bloody wretches , that made the poor protestants ( to save their lives ) to swear they would come to mass , and that they would never depart from it , and then put them forth with to death , saying , they would hang them while in a good mind . . because it presupposeth regeneration , and therefore cannot be intended to confer it . in all the express instances in scripture , we find that baptism doth suppose their repenting , believing , receiving the holy ghost . act. . act. . . act. . . mark . . and to imagine , that baptism was instituted for an end of which not one of the first subjects was capable ( for they were all adult persons and supposed to have faith and repentance according as they professed , and their children were not baptized till after them , in their right , ) were no little absurdity . were this doctrine true , baptism would make disciples , but we find it doth bespeak them such before hand . matth. . . . because baptism , being but a seal of the govenant , cannot convey the benefits , but according to the tenour of the covenant , to which it is set . now the covenant is conditional , therefore the seal conveys conditionally . the covenant requires faith and repentance , as the condition of the grand benefits , pardon , and life . act. . . act. . . and what the covenant doth not convey but upon these conditions , the seal cannot . so that baptism doth presuppose faith and repentance in the subject , without which it neither doth , nor can convey the saving benefits : otherwise the seal should convey contrary to the tenour of the covenant to which it is affixed . . it lies not in a moral righteousness . this exceeds not the righteousness of the scribes and pharisees , and therefore cannot bring us to the kingdom of god. matth. . . paul , while unconverted , was touching the righteousness which is in the law blameless , phil. . . none could say black is thine eye . the ●elfjusticiary could say , i am no extor●ioner , adulterer , unjust , &c. luke . . thou must have something more than all this to shew , or else ( however thou maist justify thy self ) god will condemn thee . i condemn not morality , but warn you not to rest here . piety includes morality , as christianity doth humanity , and grace reason . but we must not divide the tables . . it consists not in an external conformity to the rules of piety . 't is too manifest , men may have a form of godliness , without the power . tim. . . men may pray long , matth. . . and fast often , luke . . and hear gladly , matth. . . and be very forward in the service of god , though costly , and expensive , esay . . . and yet be strangers to conversion . they must have more to plead for themselves , than that they keep their church , and give alms , and make use of prayer , to prove themselves sound converts . no outward service but an hypocrite may do it ; even to the giving all his goods to the poor , and his members to the fire . cor. . . . it lies not in the chaining up of corruption , by education , humane laws , or the force of incumbent affliction . 't is too common and easie , to mistake education for grace : but if this were enough , who a better man than iehoash ? while iehoiada his uncle lived , he was very forward in gods service , and calls upon him to repair the house of the lord , kings . , . but here was nothing more than good education all this while : for when his good tutour was taken out of the way , he appears to have been but a wolf chained up , and falls off to idolatry . . in short , it consists not in illumination , or convictions , in a superficial change , or partial reformation . an apostate may be a man inlightened , heb. . . and a felix tremble under convictions , act. . . and a herod amend many things , mark . . 't is one thing to have fin alarm'd only by convictions , and another to have it captivated and crucified by converting grace . many , because they have been troubled in conscience for their sins , think well of their case ; miserably mistaking conviction for conversion . with these cain might have passed for a convert , who run up and down the world , like a man distracted under the rage of a guilty conscience , till with building and business he had worn it away . gen. . , . others think , that because they have given off their riotous courses , and are broken off from evil company , or some particular lust , and reduced to sobriety and civility , they are now no other than real converts ; forgetting that there is a vast difference between being sanctified , and civilized ; and that many seek to enter into the kingdom of heaven , luke . . and are not far from it , mark . . and arrive to the almost of christianity , act. . . and yet fall short at last . while conscience holds the whip over them , many will pray , hear , read and forbear their delightful sins : but no sooner is this lyon asleep , but they are at their vomit again . who more religious than the jews , when gods hand was upon them ? psal. . , . but no sooner was the affliction over , but they forgat god , and shewed their religion to be but a fit , v. , . thou maist have disgorged a troublesome sin , that will not sit in thy stomach , and have escaped the gross pollutions of the world , and yet not have changed thy swinish nature , all the while . pet. . , . you may cast the lead , out of the rude mass , into the more comely proportion of a plant , and then into the shape of a beast , and thence into the form and features of a man : but all the while , it is but lead still . so a man may pass through divers transmutations , from ignorance to knowledge , from prophaneness to civility , thence to a form of religion , and all this while he is but carnal and unregenerate , while his nature remains unchanged . application . hear then , o sinners hear ; as you would live , so come and hear , esay . . why would you so wilfully deceive your selves , or build your hopes upon the sand ? i know he shall find hard work of it , that goes to pluck away your hopes . it cannot but be ungrateful to you , and truly it is not pleasing to me . i set about it , as a surgeon , when to cut off a putrid member from his well-beloved friend ; which of force he must do , but with an aking heart , a pitiful eye , and trembling hand . but understand me , brethren , i am only taking down the ruinous house , ( which will otherwise speedily fall of it self , and hurry you in the rubbish , ) that i may build fair , and strong , and firm for ever . the hope of the wicked shall perish , if god be true of his word , prov. . . and wert not thou better , o sinner , to let the word convince thee now in time , and let go thy false and self-deluding hopes , than to have death too late to open thine eyes , and find thy self in hell , before thou art aware ? i should be a false and faithless shepherd , if i should not tell you , that you who have built your hopes upon no better grounds , than these forementioned , are yet in your sins . let your consciences speak ; what is it , that you have to plead for your selves ? is it that you wear christs livery ? that you bear his name ? that you are of the visible church ? that you have knowledge in the points of religion , are civilized , perform religious duties , are just in your dealings , have been troubled in conscience for your sins ? i tell you from the lord , these pleas will never be accepted at gods bar. all this , though good in it self , will not prove you converted , and so will not suffice to your salvation . oh look about you , and bethink your selves of turning speedily and soundly . set to praying , and to reading , and to studying your own hearts , rest not , till god hath made through work with you : for you must be other men , or else you are lost men . but if these be short of conversion , what shall i say of the prophane sinner ? it may be , he will scarce cast his eyes , or lend his ears to this discourse : but if there be any such reading , or within hearing , he must know from the lord that made him , that he is far from the kingdom of god. may a man be civilized and not converted , where then shall the drunkard , and glutton appear ? may a man keep company with the wise virgins , and yet be shut out ? shall not a companion of fools much more be destroyed ? prov. . . may a man be true and just in his dealings , and yet not be justified of god ? what then will become of thee , o wretched man , whose conscience tells thee thou art false in thy trade , and false of thy word , and makest thine advantage by a lying tongue . if men may be inlightened , and brought to the performance of holy duties , and yet go down to perdition , for resting in them , and sitting down on this side of conversion : what will become of you , o miserable families , that live as without god in the world ? and of you , o wretchless sinners , with whom god is scarce in all your thoughts ; that are so ignorant , that you cannot , or so careless , that you will not pray ? o repent and be converted ; break off your sins by righteousness : away to christ for pardoning and renewing grace : give up your selves to him , to walk with him in holiness , or else you shall never see god. oh that you would take the warnings of god ● in his name i once more admonish you . turn you at my reproof . prov. . . forsake the foolish and live . prov. . . be sober , righteous , godly . tit. . . wash your hands you sinners , purify your hearts , ye double minded . iames . . cease to do evil , learn to do well . esay . , . but if you will on , you must die . ezek. . . chap. ii. shewing positively what conversion is . i may not leave you with your eyes half opened , as he that saw men as trees walking . mar. . . the word is profitable for doctrine , as well as reproof , tim. . . and therefore having thus far conducted you by the shelves and rocks of so many dangerous mistakes , i would guide you at length into the harbour of truth . conversion then ( in short ) lies , in the thorow change both of the heart , and life . i shall briefly describe it in its nature and causes . . the author of it is the spirit of god ; and therefore it is called , the sanctification of the spirit ; thes. . . and the renewing of the holy ghost . tit. . . yet not excluding the other persons in the trinity : for the apostle teacheth us , to bless the father of our lord jesus christ , for that he hath begotten us again : pet. . . and christ is said , to give repentance to israel ; acts . . and is called the everlasting father ; esay . . and we his seed , and the children which god hath given him heb. . . esay . . oh blessed birth ! seven cities contended for the birth of homer : but the whole trinity fathers the new creature . yet is this work principally ascribed to the holy ghost , and so we are said to be born of the spirit . iohn . . so then , it is a work above mans power . we are born , not of the will of the flesh , nor of the will of man ; but of god. ioh. . . never think thou canst convert thy self . if ever thou wouldst be savingly converted , thou must despair of doing it in thine own strength . ier. . . it is a resurrection from the dead , rev. . . eph. . . a new creation , gal. . . eph. . . a work of absolute omnipotency : eph. . . are not these out of the reach of humane power ? if thou hast no more , than thou hadst by thy first birth , a good nature , a meek and chast temper , &c. thou art a very stranger to true conversion . this is a supernatural work . . the moving cause is internal , or external . the internal mover is only free grace . not by works of righteousness which we have done ; but of his own mercy he saved us — by the renewing of the holy ghost . tit. . . of his own will begat he us : iames . we are chosen and called unto sanctification , not for it . eph. . . god finds nothing in man to turn his heart , but to turn his stomach : enough to provoke his loathing , nothing to provoke his love . look back upon thy self , o christian. take up thy verminous rags : look upon thy self in thy blood . ez. . . o reflect upon thy swinish nature , thy filthy swill , thy once beloved mire . pet. . canst thou think without loathing of thy trow and draugh ? open thy sepulchre , mat. . . art not thou almost struck dead with the hellish damp ? behold thy putrid soul , thy loathsome members . o stench unsufferable , if thou dost but sense thine own putrefaction ! psal. . . behold thy ghastly visage , thy crawling lusts , thy slime and corruption . do not thine own cloths abhor thee ? ioh . . how then should holiness and purity love thee . be astonied o heavens at this , be moved o earth . ier. . . who but must needs cry , grace ! grace ! zech. . . hear and blush you children of the most high. o how unthankful generation ! that free grace is no more in your mouths ; in your thoughts ; no more adored admired , commended by such as you . one would think you should be nothing but praising and admiring god , where ever you are . how can you make a shift to forget such grace , or to pass it over with a slight and seldom mention ? what but free grace should move god to love you , unless enmity could do it , or deformity could do it ; unless vomit , or rottenness could do it ? how affectionately doth peter lift up his hands ? blessed be god and the father of our lord iesus christ , who of his abundant mercy hath begotten us again : pet. . . how feelingly doth paul magnifie the free mercy of god in it ? god who is rich in mercy , for his great love wherewith be loved us ; bath quickened us together with christ ; by grace are ye saved . eph. . , . the external mover is the merit and intercession of the blessed iesus . he hath obtained gifts for the rebellious ; psal. . . and through him it is , that god worketh in us , what is well pleasing in his sight : heb. . . through him are all spiritual blessings bestowed upon us in heavenly things . eph. . . he intercedeth for the elect , that believe not . iohn . . every convert is the fruit of his travel . esay . . oh never was infant born into the world with that difficulty , that christ endured for us . how emphatically he groaneth in his travel ! all the pains that he suffered on his cross , they were our birth-pains , act. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the pulls and throws that christ endured for us . he is made sanctification to us . cor. . . he sanctified himself ( that is set apart himself as a sacrifice ) that we might be sanctified . ioh. . . we are sanctified through the offering of his body once for all . heb. . . 't is nothing then without his own bowels , but the merit and intercession of christ , that prevails with god to bestow upon us converting grace . if thou art a new creature , thou knowest to whom thou owest it , to christ's pangs and prayers . hence the natural affection of a believer to christ. the foal doth not more naturally run after the dam , nor the suckling to the dugs , than a believer to jesus christ. and whither else shouldst thou go ? if any in the world can shew that for thy heart , that christ can , let them carry it . doth satan put in , doth the world court thee , doth sin sue for thy heart ? why , were these crucified for thee ? cor. . . o christian , love and serve thy lord while thou hast a being . do not even the publicans love those that love them ? and shew kindness to those that are kind to them ? matth. . , . . the instrument is either personal , or real . the personal is the ministry . i have begotten you to christ through the gospel ; cor. . . christs ministers are they , that are sent to open mens eyes , and to turn them to god. act. . . o unthankful world , little do you know what you are doing , while you are persecuting the messengers of the lord. these are they whose business is ( under christ ) to save you . whom have you reproached , and blasphemed ? against whom have you exalted your voice , and lifted up your eyes on high ? esay . . these are the servants of the most high god that shew unto you the way of salvation , act. . . and do you thus require them , o foolish and unwise ? deut. . . oh sons of ingratitude , against whom do you sport your selves ? against whom make ye a wide mouth , and draw out the tongue ? esay . . these are the instruments , that god useth to convert and save you : and do you spit in the faces of your physicians , and throw your ● pilots over board ? father , forgive them , for they know not what they do . the instrument real is the word . we were begotten by the word of truth . this is it that inlightens the eyes , that converteth the soul , psal. . , . that maketh wise to salvation : tim. . . this is the incorruptible seed , by which we are born again : . pet. . . if we are washed , 't is by the word : eph. . . if we are sanctified , 't is through the truth : ioh. . . this generates faith , and regenerates us . rom. . . iames . . o ye saints , how should you love the word ? for by this you have been converted . o ye sinners , how should you ply the word ? for by this you must be converted no other ordinary means , but this . you that have felt its renewing power , make much of it while you live , be for ever thankful for it . tie it about your necks , write it upon your hands , lay it in your bosoms . prov. . , . when you go let it lead you , when you sleep let it keep you , when you wake let it talk with you . say with holy● david , i will never forget thy precepts , for by them hast thou quickened me . psal. . . you that are unconverted , read the word with diligence ; flock to it , where powerfully preached ; fill the porches , as the multitude of the impotent , blind , halt , withered , waiting for the moving of the waters . ioh. . . pray for the coming of the spirit in the word . come off thy knees to the sermon : and come to thy knees from the sermon . the seed doth not prosper because not watered by prayers and tears , nor covered by meditation . . the finall cause is mans salvation , and gods glory . we are chosen through sanctification to salvation : thess. . . called that we might be glorified : rom. . . but especially , that god might be glorified , esay . . . that we should shew forth his praises , . pet. . . and be fruitful in good works . col. . . o christian , do not forget the end of thy calling , let thy light shine , mat. . . let thy lamp burn , let thy fruits be good , and many , and in season . psal. . . let all thy designs fall in with gods , that he may be magnified in thee . phil. . . why should god repent that he hath made thee a christian , as in the time of the old world , that he made them men ? gen. . . why shouldest thou be an eye-sore in his orchard , luke . by thy unfruitfulness ? or a son that causeth shame , as it were a grief to thy father , and a bitterness to her that bare thee ? prov. . . prov. . . o let the womb bless thee that bare thee . prov. . . he that begets a fool , doth it to his sorrow ; and the father of a fool hath no joy . . the subject is the elect sinner , and that in all his parts and powers , members and mind . whom god predestinates , them only he calls . rom. . . none are drawn to christ by their calling , nor come to him by believing , but his sheep , those whom the father hath given him . ioh. . , . effectual calling runs parallel with eternal election . pet. . . thou beginnest at the wrong end , if thou disputest first about thine election . prove thy conversion , and then never doubt of thine election . or canst thou not yet prove it ? set upon a present and thorow turning . whatever gods purposes be ( which are secret ) i am sure his promises are plain . how desperately do rebels argue ! if i am elected , i shall be saved , do what i will : if not , i shall be damned , do what i can . perverse sinner , wilt thou begin where thou shouldest end ? is not the word before thee ? what saith it ? repent and be converted , that your sins may be blotted out . acts. . . if you mortifie the deeds of the body , you shall live . rom. . . believe and be saved . acts . . what can be plainer ? do not stand still , disputing about thine election , but set to repenting and believing . cry to god for converting grace . revealed things belong to thee ; in these busie thy self . 't is just ( as one well , ) that they that will not feed on the plain food of the word , should be choaked with the bones . whatever gods purposes be , i am sure his promises be true . whatever the decrees of heaven be , i am sure , that if i repent and believe , i shall be saved ; and that if i repent not , i shall be damn●d . is not here plain ground for thee : and wilt thou yet run upon the rocks ? more particularly , this change of conversion passes thorowout in the whole subject . a carnal person may have some shreds of good morality , a little near the list , but he is never good throughout the whole cloth , the whole body of holiness and christianity : feel him a little further near the ridge , and you shall see him to be but a deceitful piece . conversion is not a repairing of the old building , but it takes all down , and erects a new structure : it is not the putting in a patch or sowing on a list of holiness ; but with the true convert , holiness is woven into all his powers , principles , and practice . the sincere christian is quite a new fabrick , from the foundation to the top stone all fire-new . he is a new man , eph. . . a new creature , all things are become new . . cor. . . conversion is a deep work , a heart work ; act. . . and . . it turns all upside down , and makes a man begin a new world . it goes thorowout with men , thorowout the mind , thorowout the members , thorowout the motions of the wole life . thorowout the mind . it makes an universal change within . first it turns the ballance of the judgement , so that god and his glory do weigh down all carnal and worldly interests . act. . . phil. . . psal. . . it opens the eye of the mind , and makes the scales of its native ignorance to fall off , and turns men from darkness to light . act. . . eph. . . pet . . the man that before saw no danger in his condition , now concludes himself lost , and for ever undone , act. . . except renewed by the power of grace . he that formerly thought there was little hurt in sin , now comes to see it to be the chief of evils ; he sees the unreasonableness , unrighteousness , the deformity and the filthiness that is in sin , so that he is affrighted with it , loaths it , dreads it , flies it , and even abhors himself for it . rom. . . iob . . ezek. . . he that could see little sin in himself , and could find no matter for confession ( as it was said of that learned ignoramus bellarmine ( who it seems while he knew so much abroad , was a miserable stranger to himself , ) that when he was to be confessed by the priest , could not remember any thing to confess , but was fain to run back to the sins of his youth ) i say he that could not find matter for confession , unless it were some few gross and staring evils , now sin reviveth with him , rom. . . he sees the rottenness of his heart , and desperate and deep pollution of his whole nature : he cries , unclean , unclean , lev. . . lord purge me with hyssop , wash me throughly , create in me a clean heart . psal. . , , . he sees himself altogether become ●●lthy , psal. . . corrupt both root and tree . mat. . , . he writes unclean upon all his parts , and powers , and performances , esay . . rom. . . he discovers the nasty corners that he was never aware of , and sees the blasphemy , and theft , and murther , and adultery that is in his heart , which before he was ignorant of . heretofore he saw no form nor comeliness in christ , no beauty that he should desire him ; but now he finds the hid treasure , and will sell all to buy this field . christ is the pearl he seeks , sin the puddle he loaths . now according to this new light , the man is of another mind , another judgment , than before he was . now god is all with him : he hath none in heaven nor earth like him . psal. . . he prefers him truly before all the world : his favour is his life : the light of his countenance is more than corn and wine and oyl , ( the good that he formerly enquired after , and set his heart upon . psal. . , . ) now let all the world be set on one side , and god alone on the other ; let the harlot put on her paint , and gallantry , and present her self to the soul ( as when satan would have tempted our saviour with her ) in all the glory of her kingdoms , yet the soul will not fall down and worship her ; but will prefer a naked , yea a crucified , persecuted christ before her . phil. . . cor. . . not but that a hypocrite may come to yield a general assent to this , that god is the chief good : yea the wiser heathens ( some few of them ) have at last stumbled upon this : but there is a difference between the absolute , and comparative judgment of the understanding . no hypocrite comes so far , as to look upon god , as the most desirable and suitable good to him , and thereupon to acquiesce in him . this is the converts voice ; the lord is my portion , saith my soul. whom have i in heaven but thee ? and there is none upon earth , that i desire besides thee . god is the strength of my heart and my portion for ever . psal. . , . lam. . . secondly , it turns the byas of the will , both as to means and end . ( . ) the intention of the will is altered ; ezek. . . ier. . . esay . , . now the man hath new ends and designs . now he intends god above all , and desires and designs nothing in all the world so much , as that christ may be magnified in him . phil. . . he accounts himself more happy in this , than in all that the earth could yield , that he may be serviceable to christ , and bring him glory in his generation . this is the mark he aims at , that the name of jesus may be great in the world , and that all the sheaves of his brethren , may bow to this sheaf . reader , dost thou view this and never ask thy self , whether it be thus with thee ? pause a while , and breath upon this great concernment . . the election also is changed , so that he chooses another way . psal. . . he pitches upon god as his blessedness , and upon christ as the principal , and holiness as the subordinate means , to bring him to god. iohn . . rom. . . he chooses jesus for his lord. col. . . he is not meerly forced into christ by the storm , nor doth he take christ for bare necessity , as the man begged from the gallows , when he takes the wife , rather than the halter : but he comes off freely in the choice , this match is not made in a fright , as with the terrified conscience , or dying sinner , that will seemingly do any thing for christ , but doth only take christ , rather than hell : but he deliberately resolves , that christ is his best choice , phil. . . and would rather have him to choose , than all the good of this world , might he enjoy it while he would . again he takes holiness for his path . he doth not out of meer necessity submit to it : but he likes and loves it . i have chosen the way of thy precepts . psal. . . he takes gods testimonies not as his bondage , but his heritage , yea his heritage for ever : v. . he counts them not his burden , but his bliss ; not his cords , but his cordials . iohn . . psal. . , , . he doth not only bear , but take up christs yoke . he takes not holiness , as the stomach doth the loathed potion , ( which it will down with rather than dye ) but as the hungry doth his beloved food . no time passes so sweetly with him ( when he is himself ) as that he spends in the exercises of holiness ; these are both his aliment , and his element , the desire of his eyes , and the joy of his heart . iob . . psal. . , , , . psal. . . put thy conscience to it as thou goest , whether thou art the man. o happy man , if this be thy case ! but see thou be thorow and impartial in the search . thirdly , it turns the bent of the affections . cor. . . these run all in a new channel . the iordan is now driven back , and the water runs upward against its natural course . christ is his hope . tim. . . this is his prize : phil. . . here his eye is , here his heart is . he is contented to cast all over board ( as the merchant in the storm , ready to perish ) so he may but keep this jewel . the thirst of his desires is , not after gold , but grace : phil. . . he hungers after it , he seeks it as silver , he digs for it as for hid treasure : he had rather be gracious , than be great : he had rather be the holiest man on earth , than the most learned , the most famous , most prosperous . while carnal , he said : oh! if i were but in great esteem , and rolled in wealth , and swim'd in pleasure , if my debts were paid , and i and mine provided for , then i were a happy man : but now the tune is changed . o , saith the convert , if i had but my corruptions subdued ; if i had such measures of grace , such fellowship with god , though i were poor and despised , i should not care , i should account my self a blessed man. reader , is this the language of thy soul ? his ioys are changed . he rejoyceth in the way of gods testimonies , as much as in all riches : psal . . he delights in the law of the lord , wherein once he had little savour . he hath no such joy , as in the thoughts of christ , the fruition of his company , the prosperity of his people . his cares are quite altered . he was once set for the world , and any scraps of by-time , nothing ( too often ) was enough for his soul. now he gives over caring for the asses , and sets his heart on the kingdom . now all the cry is , what shall i do to be saved ? act. . . his great sollicitude is , how to secure his soul. oh! how he would bless you , if you could but put him out of doubt of this ! his fears are not so much of suffering ; but of sinning . heb. . , . once he was afraid of nothing so much as the loss of his estate , or efteem , the dipleasure of friends , the frowns of the great : nothing sounded so terrible to him , as pain , or poverty , or disgrace . now these are little to him , in comparison of gods dishonour , or displeasure . how warily doth he walk , left he should tread on a snare ? he feareth alway : he looks before , and behind ; he hath his eye upon his heart , and is often casting over his shoulder , le●t he should be overtaken with sin : psal. . . prov. . . eccles. . . it kills his heart to think of losing gods favour ; this he dreads as his only undoing . psal. . , . psal. . . no thought in the world doth pinch him and pain him so much , as to think of parting with christ. his love runs a new course . my love was crucified ( said holy ignatius ) that is , my christ. this is my beloved , saith the spouse . cant. . . how doth augustine often pour his loves upon christ. he can find no words sweet enough . let me see thee , o light of mine eyes . come , o thou joy of my spirit ; let me behold thee , o the gladness of my heart . let me love thee , o life of my soul. appear unto me , o my great delight , my sweet comfort , o my god , my life , and the whole glory of my soul. let me find thee , o desire of my heart : let me hold thee , o love of my soul. let me embrace thee , o heavenly bridegroom . let me possess thee , o esternal blessedness , &c. his sorrows have now a new vent . cor. . , . the view of his sins , the sight of a christ crucified , that would scarce stir him before , now how much do they affect his heart ? his hatred boils , his anger burns against sin . psal. . . he hath no patience with himself : he calls himself fool , and beast , and thinks any name too good for himself , when his indignation is stirred against sin . psal. . . prov. . . he could once swill in it , with too much pleasure ; now he loaths the thought of returning to it , as much as of licking up the filthiest vomit . commune then with thine own heart , and attend the common and general current of thine affections , whether it be towards god in christ , above all other concernments . indeed , sudden and strong commotions of the affections and sensitive part , are oft times found in hypocrites ; especially where the natural constitution leads thereunto : and contrariwise , the sanctified themselves are many times without sensible stirrings of the affections , where the temper is more slow , dry , and dull . the great enquiry is , whether the judgment and will be standingly determined for god , above all other good , real , or apparent : and if the affections do sincerely follow their choice , and conduct , though it be not so strongly and sensibly , as is to be desired , there is no doubt , but the change is saving . . thorowout the members . these that were before the instruments of sin , are now become the holy utensils of christs living temple . rom. . . cor. . . he that before made , as it were , a baud , or a barrel of his body , now possesseth his vessel in sanctification , and honour , in temperance , chastity , and sobriety , as dedicated to the lord. thes. . . gal. . , . cor. . , . the eye that was once a wandring eye , a wanton eye , a haughty , or a covetous eye , is now employed , as mary , in weeping over her sins luke . . in beholding god in his works , psal. . . in reading his word , act . . in looking up and down for objects of mercy , and opportunities for his service . the ear that was once open to satans call , and that ( like a vitiated palate . ) did relish nothing so much as filthy , or at least forthy talk , and the fools laughter , is now bored to the door of christ house , and open to his discipline . it saith , speak lord for thy servant heareth : it cries with him , veniat verbum domini , and waits for his words as the rain , and relishes them more than the appointed food , iob. . . than the very honey and honey-comb . psal. . . the head , that was the shop of worldly designs , is now filled with other matters , and set on the study of gods will , psal. . . psal. . . and the man beats his head , not so much abouts his gain , but about his duty . the thoughts and cares that now fill his head are principally , how he may please god , and flie sin . his heart , that was sty of filthy , lusts , is now become an altar of incense , where the fire of divine love is ever kept in , and whence the daily sacrifice of prayer and praises , and sweet incense of holy desires , ejaculations , and anhelations are continually ascending . psal. . . psal. . . psal. . , . the mouth is become a well of life , his tongue as choice silver , and his lips feed many : now the salt of grace hath seasoned his speech , and eat out the corruption , col. . . and cleansed the man from his filthy communications , flattery , boasting , railing , lying , swearing , backbiting , that once came like the flashes proceeding from the hell that was in the heart . iames . , . the throat , that was once an open sepulchre , rom. . . now sends forth the sweet breath of prayer , and holy discourse , and the man speaks in another tongue , in the language of canaan , and is never so well , as when talking of god , and christ , and the matters of another world . his mouth bringeth forth wisdom , his tongue is become the silver trumpet of his makers praise , his glory and the best member that he hath . now here you shall have the hypocrite halting he speaks it may be like an angel , but he hath a covetous eye , or the gain of unrighteousness in his hand . or the hand is white , but his heart is full of rottennes , mat. . . full of unmortified cares , a very oven of lust , the shop of pride , the seat of malice . it may be with nebuchadnezzar's image , he hath a golden head , a great deal of knowledge : but he hath feet of clay , his affections are worldly , he minds earthly things , and his way and walk are sensual , and carnal : you may trace him in his secret haunts , and his footsteps will be found in some by-paths of sin . the work is not thorowout with him . . thorowout the motions , or the life , and practice . the new man takes a new course . eph. . , . his conversation is in heaven . phi. . . no sooner doth christ call by effectual grace , but he straight way becomes a follower of him . matth. . . when god hath given the new heart and writ his law in his mind , he forth with walks in his statutes and keeps his judgments , ezek. . , . though sin may dwell ( god knows a wearisome and● unwelcome guest ) in him , yet it hath no more dominion over him . rom. . , . he hath his fruit unto holiness ; rom. . . and though he makes many a blot , yet the law and life of jesus is that he eyes , as his copy , psal. . . heb. . . and hath an unseigned respect to all gods commandments . psa. . . he makes conscience even of little sins & little duties . psal. . . his very infirmities which he cannot help , though he would , are his souls burden , and are like the dusts in a mans eye , which though but little , yet are not a little troublesome . [ o man , dost thou read this , and never turn in upon thy soul , by self-examination ? ] the sincere convert is not one man at church and another at home : he is not a saint on his knees , and a cheat in his shop : he will not tithe mint and cummin , and neglect mercy and judgment , and the weighty matters of the law : he doth not pretend piety and neglect morality , matth. . . but he turns from all his sins and keeps all gods statutes , ezek. . . though not perfectly ( except in desire and endeavour ) yet sincerely , not allowing himself in the breach of any . rom. . . now he delights in the word , and sets himself to prayer , and opens his hand , ( if table ) and draws out his soul to the hungry . rom. . . psal. . . esay . . he breaks off his sins by righteousness , and his iniquities by shewing mercy to the poor ; dan. . . and hath a good conscience willing in all things to live honestly , heb. . . and to keep without offence towords god and men . here again you shall find the unsoundness of many professors , that take themselves for good christians . they are partial in the law , mal. . . and take up with the cheap and easie duties of religion ; but they go not thorow with the work . they are as a cake not turned , half roasted , and half raw . it may be you shall have them exact in their words , punctual in their dealings , but then they do not exercise themselves unto godliness ; and for examining themselves , and governing their hearts , to this they are strangers . you shall have them duly at the church , but follow them to their families and there you shall see little but the world minded : or if they have a road of family duties , follow them to their closets , and there you shall find their souls are little looked after . it may be they seem otherwise religious , but bridle not their tongues , and so all their religion is in vain : iames . . it may be they come up to closet and family prayer ; but follow them to their shops , and there you shall find them in a trade of lying , or some covert and cleanly way of deceit . thus the hypocri●e goes not thorowout in the course of his obedience . and thus much for the subject of conversion . . the terms are either from which , or to which . . the terms from which we turn in this motion of conversion , are sin , satan , the world , and our own righteousness . first , sin. when a man is converted , he is for ever out with sin : yea with all sin , psal. . . but most of all with his own sins , and especially with his bosom sin : psal. . . sin is now the but of his indignation ; cor. . . he thirsts to bath his hands in the blood of his sins . his sins set abroach his sorrows . it is sin that pierces his and wounds him : he feels it like a thorn in his side ; like a prick in his eyes : he groans and struggles under it , and not formally , but feelingly cries out , o wretched man ! he is not impatient of any burden , so much as of his sin . psal. . . if god should give his choice , he would choose any affliction , so he might be rid of sin . he feels it like the cutting gravel in his shooes , pricking , and paining him as he goes . before conversion he had light thoughts of sin : he cherished it in his bosom , as uriah his lamb : he nourished it up , and it grew up together with him ; it did eat as it were of his own meat , and drank of his own cup , and lay in his bosom , and was to him as a daughter : but when god opens his eyes by conversion , he throws it away with abhorrence ; esay . . as a man would a loathsome toad , which in the dark he had hugged fast in his bosom , and thought it had been some pretty and harmless bird . when a man is savingly changed , he is not only deeply convinced of the danger , but defilement of sin : and o how earnest is he with god to be purified ? he loaths himself for his sins . ezek . . he runs to christ , and casts himself into the fountain opened for sin and for uncleanness . zech. . . if he fall , what a stir is there to get all clean again ? he flies to the word , and washes , and rubs , and wrinses , labouring to cleanse himself from all filthiness both of flesh and spirit : he abhorrs his once beloved sin , psal. . . as a cleanly nature doth the trow , and mire , wherein he s●es the swine delight . the sound convert is heartily engaged against sin . he wrestles with it , the wars against it . he is too often foiled , but he never yields the cause , nor lays down the weapons ; but he will up , and to it again , while he hath breath in his body . he will never give quiet possession ; he will make no peace ; he will give no quarter ; he falls upon it , and fires upon it , and is still disquieting of it with continual alarms . he can forgive his other enemies ; he can pity them , and pray for them : act. . . but here he is implacable , here he is set upon revenge : he hunteth , as it were , for the precious life ; his eye shall not pity , his hand shall not spare , though it be a right hand , or a right eye : be it a gainful sin , most delightful to his nature , a support to his este●m with carnal friends ; yet he will rather throw his gain down the kennel , see his credit fall , or the flower of pleasure wither in his hand , than he will allow himself in any known way of sin . luke . . he will grant no indulgence , he will give no toleration ; but he draws upon sin where ever he meets it , and frowns upon it with this unwelcome salute , have i found thee , o mine enemy ! reader , hath conscience been at work , while thou hast been looking over these lines ? hast thou pondered these things in thine heart ? hast thou searched the book within , to see if these things be so ? if not , read it again , and make thy conscience to speak whether or no it be thus with thee . hast thou crucified thy flesh with its affections and lusts , and not only confessed , but forsaken thy sins , all sin in thy servent desires , and the ordinary practice of every deliberate and willful sin in thy life ? if not , thou are yet unconverted . doth not conscience fly in thy face , as thou readest , and tell thee that thou livest in a way of lying for thy advantage , that thou usest deceit in thy calling , that there is some way of secret wantonness that thou livest in ? why then , do not deceive thy self , thou art in the gall of bitterness , and bond of iniquity . doth not thine unbridled tongue , thy brutish intemperance , thy wicked company , thy neglect of prayer , of hearing and reading the word now witness against thee , and say , we are thy works , and we will follow thee ? or if i have not hit the right , doth not the bird within tell thee , there is such or such a way , that thou knowest to be evil , that yet for some carnal respect thou dost tolerate thy self in , and art willing to spare ? if this be the case , thou art to this day unregenerate , and must be changed , or condemned . secondly , satan . conversion binds the strong man , spoils his armour , casts out his goods , and turns men from the power of satan unto god. act. . . before , the devil could no sooner hold up his finger to the sinner , to call him to his wicked company , sinful games , filthy delights , but presently he follows , like an ox to the slaughter , and a fool to the correction of the stocks , as the bird that hasteth to the prey , and knoweth not that it is for his life . no sooner could satan bid him lie , but presently he had it upon the top of his tongue : act. . . no sooner could satan offer a wanton object , but he was stung with lust . the devil could do more with him than god could . if the devil say , away with these family duties , be sure they shall be rarely enough performed in his house . if the devil say , away with this strictness , this preciseness , he will keep far enough from it . it he tells him , there 's no need of these closet duties , he shall go from day to day and scarce perform them . but now he is converted , he serves another master , and takes quite another course : pet . . he goes and comes at christs beck . col. . . satan may some times catch his foot in his trap ; but he will no longer be a willing captive . he watches against the snares and baits of satan , and studies to be acquainted with his devices . he is very suspicious of his plots , and is very jealous , in what comes athwart him , left satan should have some design upon him . he wrestles against principalities and powers . eph. . he entertains the messenger of satan as men do the messenger of death . he keeps his eye upon his enemy , . pet. . . and watches in his duties , left satan should put in his foot . thirdly , the world. before sound faith , a man is overcome of the world . either he bows down to mammon , or idolizes his reputation , or is a lover of pleasure , more than a lover of god. . tim. . . here 's the root of mans misery by the fall ; he is turned aside to the creature , instead of god , and gives that esteem , confidence , affection to the creature , that is due to him alone . rom. . . mat. . . prov. . . ier. . . o miserable man ! what a deformed monster hath sin made thee . god made thee little lower than the angels , sin little better than the devils : iohn . . and . . a monster , that hath his head and heart , where his feet should be ; and his feet kicking against heaven , and every thing out of place . the world , that was formed to serve thee , is come to rule thee ; and the deceitful harlot hath bewitched thee with her inchantments , and made thee bow down and server her . but converting grace sets all in order again , and puts god in the throne , and the world at his footstool ; psal. . . christ in the heart , and the world under feet : eph. . . rev. . . so paul , i am crucified to the world , and the world to me . gal. . . before this change all the cry was , who will shew us any ( worldly ) good : but now he sings quite another tune , lord lift up the light of thy countenance upon me , and take the corn and wine whoso will : psal. . , . before , his hearts delight and content was in the world : then the song was , soul take thine ease , eat , drink , and be merry , thou hast much goods laid up for many years : but now all this is withered , and there is no comliness that he should desire it , and he tunes up with the sweet psalmist of israel , the lord is the portion of mine inheritance ; the lines are fallen to me in a fair place , and i have a goodly heritage . he blesses himself , and boasts himself in god : psal. . . lam. . . nothing else can give him content . he hath written vanity and vexation upon all his worldly enjoyments , ec. . . and loss and dung upon all humane excellencies . phil. . , . he hath life and immortality now in chase ; rom. . . he trades for grace and glory , and hath the crown incorruptible in pursuit . cor. . . his heart is set in him to seek the lord : chron . . and . chron , . . he first seeks the kingdom of heaven and the righteousness thereof , and religion is no longer a matter by the by with him , but the main of his care , matth. . . psal. . . now the gawdy idol is become nehushtan . kings . . and he ups and treads upon it , as diogenes trampling on plato's hangings and saying , caleo platonis fastum . before , the world had the swaying interest with him : he would do more for gain than , godliness , tim. . . more to pleasure his friend , or his flesh , than to please the god that made him , and god must stand by till the world were first served ; but now all must stand by : he hates father and mother and life and all in comparison of christ. luke . . well then , pause a little , and look within . doth not this nearly concern thee ? thou pretendest for christ ; but doth not the world sway thee ? dost thou not take more real delight and content in the world , than in him ? dost not thou find thy self better at ease when the world goes to thy mind , and thou art encompassed with carnal delights , than when retired to prayer and meditation in thy closet , or attending upon gods word and worship ? no surer evidence of an unconverted state , than to have the things of the world uppermost in our aims , love , and estimations , iohn . . iames . . with the sound convert christ hath the supremacy . how dear is this name to him ? how precious is its favour ? cant. . . psal. . . the name of jesus is engraven upon his heart , gal. . . and lies as a bundle of myrrh between his breasts● cant. . , . honour is but air , and laughter is but madness , and mammon is fallen like dagon before the ark , with hands and head broken off on the threshold , when once christ is savingly revealed . here is the pearl of great price to the true convert ; here is his treasure , here is his hope . matth. . , . this is his glory : my beloved is mine , and i am his . gal. . . cant. . . oh 't is sweeter to him , to be able to say , christ is mine , than if he could say , the kingdom is mine , the indies are mine . fourthly , our own righteousness . before conversion , man seeks to cover himself with his own fig-leaves , phil. . , . and to lick himself whole with his own duties . mic. . , . he is apt to trust in himself , luke . . and . . and set up his own righteousness , and to reckon his counters for gold , and not submit to the righteousness of god ; rom. . . but conversion changes his mind ; now he casts away his filthy rags , and counts his own righteousness , but a menstruous cloth : he casts it off , as a man would the verminous tatters of a nasty beggar : esay . . now he is brought to poverty of spirit , matth. . . complains of and condemns himself , rom. . and all his inventory is , poor , and miserable , and wretched , and blind , and naked . rev. . . he sees a world of iniquity in his holy things , & calls his once idolized righteousness , but flesh , and loss , and dogs meat , and would not for a thousand worlds be found in himself ; phil. . , , ● . his finger is ever upon his sores , psal. . . his sins , his wants . now he begins to set a high price upon christs righteousness : he sees the need of a christ in every duty , to justifie his person , and justifie his performances ; he cannot live without him , he cannot pray without him ; christ must go with him , or else he cannot come into the presence of god ; he leans upon the hand of christ and so he bows himself in the house of his god. he sets himself down for a lost undone man without him . his life is hid in christ , as the life of man in the heart . he is fixed in christ , as the roots of the tree spread in the earth for stability and nutriment . before , the news of a christ was a stale and sapless thing : but now , how sweet is a christ ? augustine could not relish his before so much admired cicero , because he could not find the name of christ. how pathetically cries he ? dulcissime , amantis . benignis . claris . &c. quando te videbo ? quando satiabor de pulchritudine tuâ ? medit. c. . o most sweet , most loving , most kind , most dear , most precious , most desired , most lovely , most fair , &c. all in a breath , when he speaks of and to his christ. in a word , the voice of the convert is , with the martyr , none but christ. . the terms to which are either vltimate , or subordinate and mediate . the vltimate is god the father , son , and holy ghost , whom the true convert takes , as his all-sufficient and eternal blessedness . a man is never truly sanctified , till his very heart be in truth set upon god , above all things , as his portion and chief good . these are the natural breathings of a believers heart , thou art my portion o lord : psal. . . my soul shall make her boast in the lord : psal. . . my expectation is from him : he only is my rock , and my salvation , he is my defence : in god is my salvation , and my glory , the rock of my strength , and my refuge is in god. psal. . , , , , ● psal. . , . would you put it to an issue , whether you be converted or not , now then let thy soul and all that is within thee attend . hast thou taken god for thy happiness ? where doth the content of thy heart lie ? whence doth thy choicest comfort come in ? come then , and with abraham lift up thine eyes eastward , and westward , and northward , and southward , and cast about thee what it is , that thou wouldst have in heaven or earth to make thee happy . if god should give thee thy choice , as he did to solomon , or should say to● thee , as ahasuerus to esther , what is thy petition and what is thy request , and it shall we granted thee ; esther . . what wouldst thou ask ? go into the gardens of pleasure , and gather all the fragrant flowers from thence : would these content thee ? go to the treasures of mammon , suppose thou mightest lade thy self , while thou wouldst from hence : go to the towers , to the trophies of honour ; what thinkest thou of being a man of renown , of having a name like the name of the great men of the earth ? would any of this , all this suffice thee , and make thee count thy self a happy man ? if so , then certainly thou art carnal and unconverted . if not , go further ; wade into the divine excellencies , the store of his mercies , the hiding of his power , the deeps unfathomable of his all-sufficiency . doth this suit thee best , and please thee most ? dost thou say , 't is good to be here ? matth. . . here i will pitch ; here i will live and die ? wilt thou let all the world go , rather than this ? then 't is well between god and thee : happy art thou , o man , happy art thou , that ever thou wast born . if a god can make thee happy , thou must needs be happy : for thou hast avouched the lord to be thy god. deut. . . dost thou say to christ , as he to us . thy father shall be my father , and thy god my god ? iohn . . here is the turning point . an unsound professour never takes up his rest in god ; but converting grace does the work , and so cures the fatal misery of the fall , by turning the heart from its idols , to the living god. thes. . . now saies the soul , lord , whither should i go ? thou hast the words of eternal life . iohn . . here he centers , here he settles , oh 't is as the entrance of heaven to him , to see his interest in god. when he discovers this , he saith , return unto thy rest , o my soul , for the lord hath dealt bountifully with thee . psal. . . and it is even ready to breath out simeons song , lord , now lettest thou thy servant depart in peace , luke . . and saith , with iacob , i when his old heart revived at the wellcome tydings , it is enough● gen. . . when he sees he hath a god in covenant to go to ; this is all his salvation and all his desire . . sam. . . man , is this thy case ? hast thou experienced this ? why , then blessed art thou of the lord. god hath been at work with thee , he hath laid hold on thin heart by the power of converting grace , or else thou couldst never have done this . the mediate term of conversion is either principal , or less principal . the principal is christ , the only mediatour between god and man. tim. . . his work is to bring us to god ; pet. . . he is the way to the father , iohn . . the only plank on which we may escape , the only door by which we may enter . iohn . . conversion brings over the soul to christ , to accept of him , col. . . as the only means of life , as the only way , the only name given under heaven : act. . . he looks not for salvation in any other , but him ; nor in any other with him ; but throws himself on christ alone , as one that should cast himself with spread arms upon the sea. here ( saith the convinced sinner ) here i will venture , and if i perish , i perish : if i die , i will die here . but lord suffer me not to perish under the pitiful eyes of thy mercy . intreat me not to leave thee , nor to turn away from following after thee . ruth . . here i will throw my self . if thou kick me , if thou kill me , iob . . i will not go from thy door . thus the poor soul doth venture upon christ , and resolvedly adhere to him . before conversion the man made light of christ , minded the ●arm , friends , merchandise , more than christ : matth. . . now christ is to him as his necessary food , his daily bread , the life of his heart , the staff of his life . phil. . . his great design is , that christ may be magnified in him . phil. . . his heart once said , as they to the spouse , what is thy beloved , more than another ? cant. . . he found more sweetness in his merry company , wicked games , earthly delights , than in christ. he took religion for a fancy , and the talk of great enjoyments , for an idle dream . but now , to him to live is christ. he sets light by all that he accounted precious , for the excellency of the knowledge of christ. phil. . . all of christ is accepted by the sincere convert . he loves not only the wages , but work of christ : rom. . . not only the benefits , but the burden of christ. he is willing not only to tread out the corn , but to draw under the yoke : he takes up the commands of christ , yea and the cross of christ. mat. . mat. . . the unsound closes by the halves with christ : he is all for the salvation of christ , but he is not for sanctification : he is for the priviledges , but appretiates not the person of christ. he divides the offices , and benefits of christ. this is an error in the foundation . whoso loveth life , let him beware here . 't is an undoing mistake , of which you have been often warned , and yet none more common . jesus is a sweet name , but men love not the lord jesus in sincerity . eph. . . they will not have him , as god offers , to be a prince and a saviour . act. . . they divide what god hath joined , the king , and the priest. yea they will not accept the salvation of christ , as he intends it ; they divide here . every mans vote is for salvation from suffering ; but they desire not to be saved from sinning . they would have their lives saved ; but withall they would have their lusts saved . yea many divide here again ; they would be content to have some of their sins destroyed ; but they cannot leave the lap of dalilah , or divorce the beloved herodias . they cannot be cruel to the right eye , or right hand : the lord must pardon them in this thing . kings . . oh be infinitely tender here : your souls lie upon it . the sound convert takes a whole christ , and takes him for all intents and purposes , without exceptions , without limitations , without reserves . he is willing to have christ , upon his terms , upon any terms . he is willing of the dominion of christ , as well as deliverance by christ , he saith with paul , lord what wilt thou have me to do ? act. . . any thing lord : he sends the blank for christ to set down his own conditions . act. . . act. . . the less principal is the laws , ordinances , and ways of christ. the heart that was once set against these , and could not endure the strictness of these bonds , the severity of these wayes , now falls in love with them , and chooses them as its rule and guide for ever . psal. . , . four things ( i observe ) god doth work in every sound convert , with reference to the laws and ways of christ , by which you may come to know your estates , if you will be faithful to your own souls ; and therefore keep your eyes upon your hearts , as you go along . . the iudgment is brought to approve of them , and subscribe to them , as most righteous , and most reas●nable . psal. . , , . the mind is brought to like the ways of god , and the corrupt prejudices that were once against them , as unreasonable , and intolerable , are now removed . the understanding assents to them all , as holy , just , and good . rom. . . how is david taken up with the excellencies of gods laws ? how doth he expatiate in their praises , both from their inherent qualities , and admirable effects ? psal . , , , &c. there is a twofold judgment of the understanding , iudicium absolutum , & comparatum . the absolute judgment is , when a man thinks such a course best in the general , but not for him , or not under the present circumstances he is in , pro hîc & nune . now a godly mans judgment is for the waies of god , and that not only the absolute , but comparative judgement : he thinks them not only best in general , but best for him . he looks upon the rules of religion , not only as tolerable , but desirable , yea more desirable than gold , fine gold , yea much fine gold . psal . . his judgment is settledly determined , that it is best to be holy , that 't is best to be strict : that it is in it self the most eligible course ; and that 't is for him the wisest , and most rational , and desirable choice . hear the godly mans judgment . i know o lord that thy judgments are right . i love thy commandment above gold , yea above fine gold . i esteem all thy precepts concerning all things to be right , and i hate every false way . psal. , , . mark , he did approve of all that god required , and disallowed all that he forbad . righteous art thou o lord , and upright are thy judgments . thy testimonies that thou ●ast commanded are righteous , and very faithful . thy word is true from the beginning ; and every one of thy righteous judgments endureth for ever , psal. . , , , . see how readily and fully he subscribes ; he declares his assent , and consent to it , and all and every thing therein contained . . the desire of the heart is to know the whole mind of christ. psal. . , , . psal. . , . he would not have one sin undiscovered , nor be ignorant of one duty required . 't is the natural and earnest breathing of a sanctified heart , lord if there be any way of wickedness in me , do thou discover it . what i know not , teach thou me , and if i have done iniquity , i will do it no more . the unsound is willingly ignorant , , pet. . . loves not to come to the light . iohn . . he is willing to keep such or such a sin , and therefore is loth to know it to be a sin , and will not let in the light at that window . now the gracious heart is willing to know the whole latitude and compass of his makers low. psal. . , , , , , , , , , . he receives with all acceptation the word that convinceth him of any duty that he knew not , or minded not before ; or discovereth any sin that lay hid before . psal. . . . the free and resolved choice of the will is determined for the ways of christ , before all the pleasures of sin , and prosperity of the world . psal. . , , . his consent is not extorted by some extremity of anguish , nor is it only a sudden and hasty resolve : but he is deliberately purposed , and comes off freely in the choice . psal. . . psal. . . true , the flesh will rebel , yet the prevailing past of his will is for christs laws and government ; so that he takes them not up as his toil or burden , but his bliss . iohn . . psal. , , . when the unsanctified goes in christs ways , as in gives and fetters , he doth them naturally , psal. . . ier. . . and counts christs law , his liberty . psal. . , . iames . . he is willing in the beauties of holiness , psal. . . and hath this inseparable mark , that he had rather ( if he might have his choice ) live a strict and holy life , than the most prosperous and flourishing life in the world . sam. . . there went with saul a band of men whose hearts god had touched . when god touches the hearts of his chosen , they presently follow christ , mat. . . and ( though drawn ) do freely run after him , cant. . . and willingly offer themselves to the service of the lord , chron. . . seeking him with their whole desire . chro. . . fear hath its use , but this is not the main spring of motion with a sanctified heart . christ keeps not his subjects in by force , but is king of a willing people . they are ( through his grace ) freely resolved for his service , and do it out of choice , not as slaves , but as the son or spouse , from a spring of love , and a loyal mind . in a word , the laws of christ are the converts love , psal. . , , . desire , v. , , . delight , v. , , , , . and continual study , v. , . psal. . . . the bent of his course is directed to keep gods statutes . psal. . , , , . 't is the daily care of his life to walk with god. he seeks great things : he hath noble designs , though he fall too short . he aims at nothing less than perfection ; he desires it , he reaches after it , he would not rest in any pitch of grace , till he were quite rid of sin , and had perfected holiness . phil. . , , , . here the hypocrites rottenness may be discovered . he desires holiness ( as one well ) only as a bridge to heaven , and enquires earnestly , what is the least that will serve his turn ; and if he can get but so much as may just bring him to heaven , this is all he cares for . but the sound convert desires holiness for holiness sake , psal. . . mat. . . and not only for heaven sake . he would not be satisfied with so much as might save him from hell ; but desires the highest pitch . yet desires are not enough . what is thy way and thy course ? is the drift and scope of thy life altered ? is holiness thy trade , and religion thy business ? rom. . . mat. . . phil. . . if not , thou art short of sound conversion . application . and is this , that we have described , the conversion that is of absolute necessity of salvation ? then be informed , . that strait is the gate , and narrow the way that leadeth unto life . . that there be but few that find it . . that there is need of a divine power savingly to convert a sinner to jesus christ. again , the● b●●xhorted , o man , that readest , to turn in upon thine own self . what saith conscience ? doth it not begin to bite ? doth it not twitch thee , as thou goest ? is this thy judgment , and this thy choice , and this thy way , that we have described ? if so , then it 's well . but doth not thy heart condemn thee ? and tell thee , there is such a sin thou livest in against thy conscience ? doth it not tell thee , there is such and such a secret way of wickedness , that thou makest no bones of ? such or such a duty , that thou makest no conscience of ? doth not conscience carry thee to thy closet , and tell thee how seldom prayer , and reading is performed there ? doth it not carry thee to thy family , and shew thee the charge of god , and the souls of thy children and servants , that be neglected there ? doth not conscience lead thee to thy shop , thy trade , and tell thee of some mystery of iniquity there ? doth it not carry thee to the ale-shop , or to the sack-shop , and round thee in thine ear for the loose company thou keepest here , the precious time thou mispendest here , for the talents of god which thou throwest down this sink , for thy gaming , and thy swilling ? &c. doth it not carry thee into the secret chamber , and read thee a curtain lecture ? o conscience do thy duty . in the name of the living god i command thee , discharge thine office . lay hold upon this sinner . fall upon him , arrest him , apprehend him , undeceive him . what , wilt thou flatter and sooth him , while he lives in his sins ? awake o conscience : what mean●st thou , o sleeper ? what , hast thou never a reproof in thy mouth ? what , shall this soul die in his careless neglect of god and eternity , and thou altogether hold thy peace ? what , shall he go no still in his trespasses , and yet have peace ? o rouze up thy self , and do thy work . now let the preacher in the bosom speak . cry aloud and spare not , lift up thy voice like a trumpet ; let not the blood of this soul be required at thy hands . chap. iii. of the necessity of conversion . it may be you are ready to say , what meaneth this stir ? and are apt to wonder , why i follow you with such earnestness , still ringing one lesson in your ears , that you should repent and be converted . act. . . but i must say unto you , as ruth to naomi , intreat me not to leave you , nor to turn aside from following after you . ruth . . . were it a matter of indifferency , i would never keep so much ado . might you be saved as you be , i would gladly let you alone . but would you not have me sollicitous for you , when i see you ready to perish ? as the lord liveth , before whom i am , i have not the least hopes to see ever a one of your faces in heaven , except you be converted . i utterly despair of your s●lvation , except you will be prevailed with to turn throughly , and give up your selves to god in holiness and newness of life . hath god said , except you be born again , you cannot see the kingdom of god , iohn . . and yet do you wonder , why your ministers do so painfully travel in birth with you ? think it not strange , that i am earnest with you to follow after holiness , and long to see the image of god upon you . never did any , nor shall any enter into heaven , by any other way but this . the conversion described is not an high pitch of some taller christians , but every soul , that is saved , passes this universal change . it was a passage of the noble roman , when he was hasting with corn to the city in the famine , and the mariners were loth to set ●ail in the foul weather , necessarium , est navigare , non est necessarium vivere . our voyage is of more necessity than our lives . what is it that thou dost account necessary ? is thy bread necessary ? is thy breath necessary ? then thy conversion is much more necessary . indeed , this is the vnum necessarium , the one thing necessary . thine estate is not necessary : thou maist sell all for the pearl of great price , and yet be a gainer by the purchase . mat. . . thy life is not necessary : thou maist part with it for christ , to infinite advantage . thine esteem is not necessary : thou maist be reproached for the name of christ , and yet happy , yea much more happy in reproach , than in repute . pet. . . mat. . , . but thy conversion is necessary , thy damnation lies upon it , and is it not needful in so important a case to look about ? upon this one point depends thy making , or marring to all eternity . but i shall more particularly shew the necessity of conversion in five things : for without this i. thy being is in vain . is it not pity thou shouldst be good for nothing , an unprofitable burden of the earth , a wart , or wen in the body of the universe ? thus thou art , while unconverted , for thou canst not answer the end of thy being . is it not for the divine pleasure thou art and wert created ? rev. . . did not he make thee for himself ? prov. . . art thou a man , and hast thou reason ? why then bethink thy self , why , and whence thy being is . behold gods workmanship in thy body , and ask thy self ; to what end did god rear this fabrick ? consider the noble faculties of thy heaven-born soul : to what end did god bestow these excellencies ? to no other , than that than shouldst please thy self , and gratifie thy senses ? did god send men like the swallows , into the world , ●only to gather a few sticks , and dirt , and build their nests , and breed up their young , and then away ? the very heathens could see further than this . art thou so fearfully and wonderfully made , psal. . . and dost thou not yet think with thy self , surely it was for some noble and raised end ? o man , set thy reason a little in the chair . is it not pity such a goodly fabrick should be raised in vain ? ver●ly thou art in vain , except thou art for god. better thou had●● no being , than not be for him . wouldst thou serve thy end ? thou must repent , and be converted . without this thou art to no purpose , yea to bad purpose . first , to no purpose . man unconverted , is like a choice instrument , that hath every string broke , or out of tune . the spirit of the living god must repair , and tune it , by the grace of regeneration , and sweetly move it by the power of actuating grace , or else thy prayers will be but howlings , and all thy services will make no musick in the ears of the most holy . ephes. . . phil. . . hos. . . esay . . . all thy powers and faculties are so corrupt in thy natural state , that except thou be purged from dead works , thou canst not serve the living god. heb . . tit. . . an unsanctified man , cannot work the work of god. . he hath no skill in it . he is altogether as unskilful in the work , as in the word of righteousness . heb . . there are great mysteries as well in the practice , as principles of godliness : now the unregenerate knoweth not the mysteries of the kingdom of heaven . mat. . . tim. . . you may as well expect him that never learn'd the alphabet to read , or look for goodly musick on the lute , from one that never set his hand to an instrument , as that a natural man should do the lord any pleasing service . he must be first taught of god , iohn . . taught to pray , luke . . taught to profit , esay . . taught to go , h●s . . . or else he will be utterly at a loss . ] . he hath no strength for it . how weak is his heart ? ezek. . . he is presently tired : the sabbath what a weariness is it ? mal. . . he is without strength , rom. . . yea stark dead in sin eph. . . ] . he hath no mind to it : he desires not the knowledge of gods ways . iob . . he doth not know them , and he doth not care to know them . psal. . . he knows not , neither will he understand . ] . he hath neither due instruments , not materials for it . a man may as well hew the marble without tools , or limn without colours , or instruments , or build without materials , as perform any acceptable service without the graces of the spirit , which are both the materials , and instruments in the work . alms-giving is not a service of god , but of vain-glory , unless dealt forth by the hand of divine love . what is the prayer of the lips , without grace in the heart , but the carcase without the life ? what are all our confessions , unless they be the exercises of godly sorrow and unfeigned repentance ? what our petitions , unless animated all along with holy desires , and faith in the divine attributes and promises ? what our praises and thanks-giving , unless from the love of god , and a holy gratitude , and sense of gods mercies in the heart ? so that a man may as well expect the trees should speak , or look for logick from the bruits , or motion from the dead , as for any service holy and acceptable to god , from the unconverted . when the tree is evil , how can the fruit be good ? mat. . . secondly , to bad purpose . the unconverted soul is a very cage of unclean birds , rev. . . a sepulchre full of corruption and rottenness , mat. . . a loathsome carcase full of crawling worms , and sending forth a hellish and most noisome favour in the nostrils of god. psal. . . o dreadful case ! dost thou not yet see a change to be needful ? would it not have grieved one , to have seen the golden consecrated vessels of gods temple turned into quaffing bowls for drunkenness , and polluted with the idols service ? dan. . , . was it such an abomination to the jews , when antiochus set up the picture of a swine at the entrance of the temple ? how much more abominable them would it have been , to have had the very temple it self turned into a stable , or a sty , and to have the holy of holies served like the house of baal , to have the image of god taken down , and be turned into a draught-house ? kings . . this is the very case of the unregenerate : all thy members are turned into instruments of unrighteousness , rom. . . servants of satan ; and thy inmost powers , into the receptacles of all uncleanness . eph. . . tit. . . you may see the goodly guests within , by what comes out . for out of the heart proceed evil thoughts , murders , adulteries , fornications , thefts , false , witness , blasphemies , &c. this black guard discovers what a hell there is within . oh abuse unsufferable ! to see a heaven-born soul abased to the filthiest drudgery : to see the glory of gods creation , the chief of the wayes of god , the lord of the universe , lapping with the prodigal at the trow , or licking up with greediness the most loathsome vomit . was it such a lamentation to see those that did feed delicately , sit desolate in the streets ? and the precious sons of sion comparable to fine gold , to be esteemed as earthen pitchers ? and those that were clothed in scarlet to embrace dunghils ? lim. . , . and is it not fearful much more , to see the only thing that hath immortality in this lower world , and carried the stamp of god , to become as a vessel wherein there is no pleasure ? ( which is but the modest expression of the vessel , men put to the most sordid use . ) oh indignity intolerable ! better thou wert dashed on a thousand pieces , than continue to be abused to so filthy a service . ii. not only man , but the whole visible creation is in vain , without this . beloved , god hath made all the visible creatures in heaven and earth for the service of man , ier. . . and man only is the spokesman for all the rest . man is in the universe , like the tongue in the body , ( which speaks for all the members . ) the other creatures cannot praise their maker , but by dumb signs and hints to man , that he should speak for them . man is , as it were , the high-priest of gods creation , to offer the sacrifice of praise , for all his fellow creatures . psal. , and , and . the lord god expecteth a tribute of praise from all his works ; psal. . . now all the rest do bring in their tribute to man , and pay it in by his hand . so then , if man be false , and faithless , and selfish , god is wronged of all , and shall have no active glory from his works . oh dreadful thought to think of ! that god should build such a world as this , and lay out such infinite power , and wisdom , and goodness thereupon , and all in vain ; and man should be guilty at last , of robbing , and spoiling him , of the glory of all . oh think of this● while thou art unconverted , all the offices of the creatures to thee are in vain : thy meat nourishes thee in vain , the sun holds forth his light to thee in vain , the stars , that serve thee in their courses by their most powerful , though hidden influences , iudges . . hos. . , . do it in vain ; thy cloths warm thee in vain ; thy beast carries thee in vain : in a word , the labour unwearied , and continual travel of the whole creation ( as to thee ) is in vain . the service of all the creatures , that drudge for thee , and yield forth their strength unto thee ( that therewith thou shouldst serve their maker ) is all but lost labour . hence the whole creation groaneth under the abuse of the unsanctified world , rom. . . that pervert them to the service of their lusts , quite contrary to the very end of their being . iii. without this thy religion is in vain . iames . . all thy religious performances will be but lost ; for they can neither please god , rom. . . nor save thy soul , cor. . , . which are the very ends of religion . be thy services never so specious , yet god hath no pleasure in them . esay . . mal. . . is not that mans case dreadful , whose sacrifices are as murder , and whose prayers are a breath of abomination ? esay . . prov. . . many under convictions think , they will set upon mending , and that a few prayers and alms will salve all again : but alas , ●irs , while your hearts remain unsanctified , your duties will not pass . how punctual was iehu ? and yet all was rejected , because his heart was not upright . kings . with hos. . . how blameless was paul ? and yet being unconverted , all was but loss . phil. . , . men think they do much in attending gods service , and are ready to twit him with it , esay . . mat . . and set him down so much their debtour , whenas ( their persons being unsanctified ) their duties cannot be accepted . o soul , do not think when thy sins pursue thee , a little praying and reforming thy course will pacify god : thou must begin with thine heart : if that be not renewed , thou canst no more please god , than one that having unspeakably offended thee , should bring thee his vomit in a dish to pacify thee , or having fallen into the mire , should think with his loathed embraces to reconcile thee . it is a great misery to labour in the fire . the poets could not invent a worser hell for sysiphus , than to be getting the barrel still up the hill , and then that it should presently fall down again and renew his labour . god threatens it , as the greatest of temporal judgments , that they should build and not inhabit , plant and not gather , and their labours shall be eat up by strangers . deut. . , , , . is it so great a misery to lose our common labours , to sow in vain , and build in vain ? how much more to lose our pains in religion , to pray , and hear , and fast in vain ? this is an undoing and eternal loss . be not deceived , if thou goest on in thy sinful estate , though thou shouldst spread forth thine hands , god will hide his eyes ; though thou make many prayers , he will not hear esay . . if a man without skill , set about our work , and marr it in the doing , though he take much pains , we give him but small thanks . god will be worshipped after the due order . chron. . . if a servant do our work , but quite contrary to our order , he shall have rather stripes , than praise . gods work must be done according to gods mind , or he will not be pleased ; and this cannot be , except it be done with a holy heart , chron. . . iv. without this , thy hopes are in vain . iob . , . the lord hath rejected thy confidence . ier. . . first , thy hopes of comfort here are in vain . 't is not only necessary to the safety , but comfort of your condition , that you be converted . without this , you shall not know peace . esay . . without the fear of god , you cannot have the comforts of the holy ghost . act . . god speaks peace only to his people , and to his saints . psal. . . if you have a false peace continuing in your sins , 't is not of gods , speaking ; and then you may guess the author . sin is a real sickness , esay . . yea the worst of sickness , 't is a leprosie in the head , levit. . . the plague in the heart : kings . . 't is brokenness in the bones , psal. . . it pierceth , it woundeth , it racketh and tormenteth . tim. . . a man may as well expect ease , when his diseases are in their strength , or his bones out of joint , as true comfort , while in his sins . o wretched man , that canst have no ease in this case , but what comes from the deadliness of thy disease ! you shall have the poor sick man , saying in his lightness , he is well ; when you see death in his face . he will needs up and about his business , when the very next step is like to be into the grave . the unsanctified often feel nothing amiss , they think themselves whole , and cry not out for the physician , but this shews the danger of their case . sin doth naturally breed distempers and disturbance in the soul. what a continual tempest and commotion is there , in a discontented mind ? what an eating evil is inordinate care ? what is passion , but a very feaver in the mind ? what is lust , but a fire in the bones ? what is pride but a deadly tympany ? or covetousness , but an unsatiable and unsufferable thirst ? or malice and envy , but venom in the very heart ? spiritual sloth is but a scurvy in the mind , and carnal security , a mortal lethargy . and how can that soul have true comfort that is under so many diseases ? but converting grace cures , and so eases the mind , and prepares the soul for a setled , standing , immortal peace . great peace have they that love thy commandments , and nothing shall offend them . psal. . . they are the wayes of wisdom that afford pleasure and peace . prov. . . david had infinitely more pleasure in the word , than in all the delights of his court , psal. . , . the conscience cannot be truly pacified , till soundly purified . heb. . . cursed is that peace , that is maintained in a way of sin . deut. . , . two sorts of peace are more to be dreaded , than all the troubles in the world ; peace with sin , and peace in sin . secondly , thy hopes of salvation hereafter are in vain : yea worse than in vain ; they are most injurious to god , most pernicious to thy self ; there is death , desperation , blasphemy in the bowels of this hope . . there is death in it . thy confidence shall be rooted out of thy tabernacles , ( god will up with it root and branch ) it shall bring thee to the king of terrors . iob . . though thou maist lean upon this house , it will not stand , iob. . . but will prove like a ruinous building , which when a man trusts to it , falls down about his ears . . there is desperation in it . where is the hope of the hypocrite , when god taketh away his soul ? iob . . then there is an end , for ever , of his hope . indeed , the hope of the righteous hath an end , but then 't is not a destructive , but a perfective end ; his hope ends in fruition , others in frustration . prov. . . the godly must say at death , it is finished ; but the wicked , it is perished ; and in too sad earnest bemoan himself , ( as he in a mistake ) where now is my hope ? he hath destroyed me , i am gone , and my hope is removed like a tree . iob. . . the righteous hath hope in his death . prov. . . when nature is dying , his hopes are living : when his body is languishing , his hopes are flourishing , his hope is a living hope , pet. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but others a dying , yea a damning , soul undoing hope . when a wicked man dyeth , his expectation shall perish ; and the hope of unjust men perisheth . prov . . it shall be cut off , and prove like the spiders web , iob . . which he spins out of his won bowels , but then comes death with the broom , and takes down all , and so there is an eternal end of his confidence , wherein he trusted . for the eyes of the wicked shall fail , and their hope shall be as the giving up of the ghost . iob . . wicked men are setled in their carnal hope , and will not be beaten out of it . they hold it fast , they will not let it go . yea but death will knock off their fingers . though we cannot undeceive them , death and judgment will. when death strikes its dark through thy liver , it will let out thy soul , and thy hopes together . the unsanctified have hope only in this life , cor. . . and therefore are of all men most miserable . when death comes , it lets them out into the amazing gulf of endless desperation , . there is blasphemy in it . to hope we shall be saved , though continuing unconverted , is to hope , we shall prove god a liar . he hath told you , that so merciful and pitiful as he is , he will never save you not withstanding , if you go on in ignorance , or a course of unrighteousness : esay . . cor. . . in a word , he hath told you , that whatever you be , or do , nothing shall avail you to salvation , without you be new creatures , gal. . . now to say , god is mercifu● and we hope , he will save us nevertheless , is to say in effect , we hope god will not do as he saith . we may not set gods attributes at variance . god is resolved to glorifie mercy , but not with the prejudice of truth , as the presumptuous sinner will find to his everlasting sorrow . obj. why , but we hope in jesus christ , we put out whole trust in god , and therefore doubt not , but we shall be saved . ans. . this is not to hope in christ , but against christ. to hope to see the kingdom of god , without being born again , to hope to find eternal life in the broad way , is to hope , christ will prove a false prophet . 't is david's plea , i hope in thy word : psal. . . but this hope is against the word . shew me a word of christ for thy hope , that he will save thee in thine ignorance , or prophane neglects of his service , and i will never to to shake thy confidence . . god doth with abhorrency reject this hope . those condemned in the prophet , went on in their sins , yet ( saith the text ) they will lean upon the lord. mic. . . god will not endure to be made a prop to men in their sins . the lord rejects those presumptuons sinners , that went on still in their trespasses , and yet would stay themselves upon the god of israel , esay . , . as a man would shake of the briars ( as one well ) that cleaves to his garment . . if thy hope were any thing worth , it would purify thee from thy sins : iohn . . but cursed is that hope , which doth cherish men in their sins . obj. would you have us to despair ? an. you must despair of ever coming to heaven as you are , act. . . that is while you remain unconverted . you must despair ever to see the face of god without holiness : but you must by no means despair of finding mercy , upon your through repentance and conversion : neither may you despair of attaining to repentance and conversion , in the use of gods means . v. without this all that christ hath done and suffered will be ( as to you ) in vain ; iohn . . tit. . . that is , it will no way avail to your salvation . many urge this , as sufficient ground for their hopes , that christ died for sinners : but i must tell you , christ never died to save impenitent and unconverted sinners ( so continuing . ) t●m . . a great divine was wont , in his private dealings with souls , to ask two questions . . what hath christ done for you ? . what hath christ wrought in you ? without the application of the spirit in regeneration , we can have no saving interest in the benefits of redemption . i tell you from the lord , christ himself cannot save you , if you go on in this estate . i. it were against his trust . the mediatour is the servant of the father , esay . . shews his commission from him , acts in his name , and pleads his command for his justification : iohn . , . iohn . , . and god hath committed all things to him , entrusted his own glory , and the salvation of his elect with him mat. . . iohn . . accordingly , christ gives his father an account of both parts of his trust , before he leaves the world . iohn . , , . now christ should quite cross his fathers glory , his greatest trust , if he should save men in their sins ; for this were to overturn all his counsels , and offer violence to all his attributes . first , to overturn all his counsels ; of which this is the order , that men should be brought , through sanctification , to salvation . . thes. . . he hath chosen them that they should be holy . eph. . . they are elected to pardon and life , through sanctification . pet. . . if thou canst repeal the law of gods immutable counsel , or corrupt him , whom the father hath sealed , to go directly against his commission , then , and not otherwise , maist thou get to heaven in this condition . to hope that christ will save thee while unconverted , is to hope that christ will falsify his trust . he never did , nor will , save one soul , but whom the father had given him in election , and drawn to him in effectual calling . iohn . , . be assured , christ will save none , in a way contrary to his fathers will , who came on purpose to do his will. iohn . . secondly , to offer violence to all his attributes . . to his iustice. for the righteousness of gods judgment lies , in rendring to all according to their works . rom. . , . now , should men sow to the flesh , and yet of the spirit reap everlasting life , gal. . , . where were the glory of divine justice , since it should be given to the wicked , according to the work of the righteous ? . to his holiness . if god should not only save sinners , but save them in their sins , his most pure and strict holiness would be exceedingly defaced . the unsanctified is , in the eyes of gods holiness , worse than a swine , or viper . mat. . . pet. . . now what cleanly nature could endure , to have the filthy swine bed and board with him in his parlour , or bed chamber ? it would offer extremest violence to the infinite purity of the divine nature , to have such to dwell with him . they cannot stand in his judgment , they cannot abide in his presence . psal. . . psal. . , . if holy david would not endure such in his house , no nor in his sight , psal. . , . shall we think god will ? should he take men as they be , from the trow to the table , from the harlots lips , from the sty and draugh , to the glory of heaven , the world would think god were at no such distance from sin , nor had such dislike of it , as we are told he hath : they would conclude , god were altogether such a one as themselves ( as they wickedly did , but from the very forbearance of god. psal. . . ) . to his veracity . for god hath declared from heaven , that if any shall say , they shall have peace , though he should go on in the imagination of his heart : his wrath shall smoak against that man. deut. . , . that they ( only , ) that confess , and forsake their sins , shall find mercy . prov. . . that they that shall enter into his ●ill , must be of clean hands , and a pure heart . psal. . , . where were gods truth , if notwithstanding all this , he ●hould bring men to salvation without conversion ? o desperate sinner , that darest to hope , that christ will put the lie upon his father , and nullify his word to save thee ! . to his wisdom . for this were to throw away the choicest mercies , on them that would not value them , nor were any way suited to them . first , they would not value them . the unsanctified sinner puts but little price upon gods great salvation . mat. . . he sets no more by christ , than the whole by the physician : mat. . . he prizes not his balm , values not his cure , tramples upon his blood . heb. . . now , would it stand with wisdom , to force pardon and life , upon them that would give him no thanks for them ? will the all-wise god ( when he hath forbidden us to do it ) throw his holy things to dogs , and his pearl to swine , that would ( as it were ) but turn again and rent him ? mat. . . this would make mercy to be despised indeed . wisdom requires , that life be given , in a way suitable to gods honour ; and that god provide for the securing his own glory , as well as mans felicity . it would be dishonourable to god , to set his jewels in the snouts of swine ( continuing such ) and to bestow his choicest riches on them , that have more pleasure in their swill , than the heavenly delights that he doth offer . god should lose the praise and glory of his grace , if he should cast it away on them , that were not only unworthy , but unwilling . secondly , they are no way suited to them . the divine wisdom is seen in suiting things each to other , the means to the end , the object to the faculty , the quality of the gift to the capacity of the receiver . now , if christ should bring the unregenerate sinner to heaven , he could take no more felicity there , than a beast , if you should bring him into a beautiful room , to the society of learned men , and a well furnished table ; when as the poor thing had much rather be grazing with his fellow-bruits . alas , what should an unsanctified creature do in heaven ! he could take no content , because nothing suits him . the place doth not suit him , he would be but piscis in arido , quite out of his element , as a swine in the parlour , or a fish out of water . the company doth not suit him . what communion hath darkness with light , corruption with perfection ? filth and rottenness , with glory and immortality ? the employment doth not suit him . the anthems of heaven fit not his mouth , suit not his ear . canst thou charm thy beast with musick ? or wilt thou bring him to thy organ , and expect that he should make thee melody , or keep time with the skilful quire ? or had he skill , he would have no will , and so could find no pleasure , no more than the nauseous stomach in the meat , on which it hath newly surfeited . spread thy table with delicates before a languishing patient , and it will be but a very offence . alas , if the poor man think a sermon long , and say of a sabbath , what a weariness is it ? mal. . . how miserable would be think it , to be held to it , to all eternity ? . to his immutability , or else to his omnisciency , or omnipotency . for this is enacted in the conclave of heaven , and enrolled in the decrees of the court above , that none but the pure in heart shall ever see god. mat. . . this is laid up with him , and sealed among his treasures . now if christ , yet , bring any to heaven unconverted , either he must get them in without his fathers knowledge , and then where is his omnisciency ? or against his will , and then where were his omnipotency ? or he must change his will , and then where were his immutability ? sinner , wilt thou not yet give up thy vain hope of being saved in this condition ? saith bildad , shall , the earth be forsaken for thee ? or the rocks removed out of their place ? iob. . . may not i much more reason so with thee ? shall the laws of heaven be reversed for thee ? shall the everlasting foundations be overturned for thee ? shall christ put out the eye of his fathers omnisciency , or shorten the arm of his eternal power for thee ? shall divine justice be violated for thee ? or the brightness of the glory of his holiness be blemished for thee ? oh the impossibility , absurdity , blasphemy , that is in such a confidence ! to think christ will ever save thee in this condition , is to make thy saviour to become a sinner , and to do more wrong to the infinite majesty , than all the wicked on earth , or devils in hell ever did , or could . and yet wilt thou not give up such a blasphemous hope ? ii. against his word . we need not say , who shall ascend into heaven to bring down christ from above ? or who shall descend into the deep to bring up christ from beneath ? the word is nigh us . rom. . , , . are you agreed , that christ shall end the controversie ? hear then his own words : except you be converted , you shall in no wise enter into the kingdom of heaven . mat. . . you must be born again . iohn . . if i wash thee not , thou hast no part in me . iohn . . repent or perish . luke . . one word , one would think , were enough from christ ; but how often and earnestly doth he reiterate it , verily , verily , verily , verily , except a man be born again he shall not see the kingdom of god. iohn . , . yea he doth not only assert , but prove the necessity of the new birth , viz. from the fleshliness and filthiness of mans first birth , iohn . . . by reason of which , man is no more fit for heaven , than the beast is for the chamber of the kings presence . and wilt thou yet believe thine own presumptuous confidence , directly against christs word ? he must go quite against the law of his kingdom , and rule of his judgment , to save thee in this estate . iii. against his oath . he hath lifted up his hand to heaven , he hath sworn , that those that remain in unbelief , and know not his wayes , ( that is , are ignorant of them , or disobedient to them ) shall not enter into his rest . psal. . . heb. . . and wilt thou not yet believe , o sinner , that he is in earnest ? canst thou hope he will be forsworn for thee ? the covenant of grace is confirmed by oath , and sealed by blood : heb. . . heb. . , , . mat. . . but all must be made void and another way to heaven found out , if thou be saved living and dying unsanctified . god is come to his lowest and last terms with man , and hath condescended as far as with honour he could , hath set up his pillars , with a ne plus ultra . men cannot be saved , while unconverted , except they could get another covenant made , and the whole frame of the gospel ( which was established for ever , with such dreadful solemnities ) quite altered ; and would not this be a distracted hope ? iv. against his honour . christ will so shew his love to the sinner , as withall to shew his hatred to sin . therefore he that names the name of jesus , must depart from iniquity , tim. . . and deny all ungodliness ; and he that hath hope of life by christ must purify himself , as he is pure : iohn . . tit. . . otherwise christ would be thought a fautour of sin . the lord jesus will have all the world to know , though he pardon sin , he will not protect it . if holy david shall say , depart from me all you workers of iniquity , psal. . . and shall shut his doors against them , psal. . . shall not such much more expect it from christs holiness ? would it be for his honour , to have the dogs to the table ? or to lodge the swine with his children ? or to have abrahams bosome , to be a nest of vipers ? v. against his offices . god hath exalted him to be a prince and a saviour , act. . . he should against both , should he save men in their sins . it is the office of a king ●arcere subjectis , & debellare superbos ; to be a terror to evil doers , and a praise to them that do well . rom. . , . he is the minister of god , a revenger to execute wrath on him that doth evil . now should christ favour the ungodly ( so continuing , ) and take those to reign with him , that would not that he should reign over them , luke . . this were quite against his office . he therefore reigns , that he may put his enemies under his feet : cor. . . now should he lay them in his bosome , he should cross the end of his regal power . it belongs to christ , as king , to subdue the hearts , and slay the lusts of his chosen . psal. . . psal. . . what king would take the rebels , in open hostility , into his court ? what were this but to betray life , kingdom , government and all together ? if christ be a king , he must have homage , honour , subjection , &c. mal. . . now to save men while in their natural enmity were to obscure his dignity , lose his authority , bring contempt on his government , and sell his dear-bought rights for nought . again , as christ should not be a prince , so neither a saviour , if he should do this . for his salvation is spiritual : he is called jesus , because he saves his people from their sins . mat. . . so that should he save them in their sins , he should be neither lord , nor jesus . to save men from the punishment , and not from the power of sin , were to do his work by halvs , and be an imperfect saviour . his office , as the deliverer , is , to turn away ungodliness from iacob : rom. . . he is sent to bless men in turning them from their iniquities , act. . to make an end of sin : dan. . . so that he should destroy his own designs , and nullify his offices , to save men abiding in their unconverted estate . application . arise then , what meanest thou o sleeper ? awake o secure sinner , lest thou be consumed in thine iniquities . say as the lepers , if we sit here we shall die . kings . , . verily , it is not more certain thou art now out of hell , than that thou shalt speedily be in it , except thou repent and be converted : there is but this one door for thee to escape by . arise then o sluggard , and shake off thine excuses . how long wilt thou slumber , and fold thy hands to sleep ? prov. . , . wilt thou lie down in the midst of the sea , or sleep on the top of the mast ? prov. . . there is no remedy ; but thou must either turn , or burn . there is an unchangeable necessity of the change of thy condition , except thou art resolved to bide the worst of it , and try it out with the almighty . if thou lovest thy life , o man , arise , and come away . methinks i see the lord jesus laying the merciful hands of an holy violence upon thee : methinks he carries it , like the angels to lot , gen. . . &c. then the angels hastened lot , saying , arise , lest thou be consumed . and while he lingred , the men laid hold upon his hand , the lord being merciful unto him , and they brought him without the city , and said , escape for thy life , stay not in all the plain , escape to the mountain , lest thou be consumed . oh how willful will thy destruction be , if thou shouldst yet harden thy self in thy sinful state ! but none of you can say , but you have had fair warning . yet methinks i cannot tell how to leave you so . it is not enough to me to have delivered my own soul. what , shall i go away without my errand ? will none of you arise , and follow me ? have i been all this while speaking in the wind ? have i been charming the deaf adder , or allaying the tumbling ocean with arguments ? do i speak to the trees or rocks , or to men ? to the tombs and monuments of the dead , or to a living auditory ? if you be men , and not senseless stocks , stand still , and consider whither you be going . if you have the reason and understanding of men , dare not run into the flames , and fall into hell with your eyes open : but bethink your selves , and set to the work of repentance . what , men , and yet run into the pit , when the very beasts will not be forced in ! what , endowed with reason , and yet dally with death and hell , and the vengeance of the almighty ! are men herein distinguished from the very bruits , that they have a foresight of , and a care to provide for , the things to come ; and will you not hasten your escape from eternal torments ? oh shew your selves men , and let reason prevail with you . is it a reasonable thing for you to contend against the lord your maker , esay . . or to harden your selves against his word , iob . . as though the strength of israel would lie ? sam. . . is it reasonable , that an understanding creature should lose , yea live quite against , the very end of his being , and be as a broken pitcher , only fit for the dunghil ? is it tolerable , that the only thing in this world that god hath made capable of knowing his will , and bringing him glory , should yet live in ignorance of his maker , and be unserviceable to his use , yea should be engaged against him , and spit his venom in the face of his creatour ? hear o heavens , and give ear o earth , and let the creatures without sense be judge , if this be reason that man , when god hath nourished and brought him up , should rebel against him . esay . . judge in your own selves : is it a reasonable undertaking , for briars and thorns , to set themselves in battel against the devouring fire ? esay . . or for the po●sheard of the earth , to strive with his maker ? if you will say , this is reason , surely the eye of reason is quite put out . and if this be not reason , then there is no reason that you should continue as you be , but 't is all the reason in the world , you should forthwith repent and turn . what shall i say ? i could spend my self in this argument . oh that you would but hearken to me ! that you would presently set upon a new course ! will you not be made clean ? when shall it once be ? what , will no body be perswaded ? reader , shall i prevail with thee for one ? wilt thou sit down and consider the forementioned arguments , and debate it , whether it be not best to turn ? come and let us reason together . is it good for thee to be here ? wilt thou sit still , till the tide come in upon thee ? is it good for thee to try whether god will be so good as his word ? and to harden thy self in a conceit , that all is well with thee , while thou remainest unsanctified ? but i know , you will not be perswaded , but the greatest part will be as they have been , and do as they have done . i know the drunkard will to his vomit again , and the deceiver will to his deceit again , and the lustful wanton to his dalliance again . alas , that i must leave you where you were ! in your ignorance or looseness , or in your liveless formality and customary devotions ! however , i will sit down and bemoan my fruitless lobours , and spend some sighs over my perishing hearers . oh distracted sinners ! what will their end be ? what will they do in the day of visitation ? whither will they fl●e for help ? where will they leave their glory ? esay . . how powerfully hath sin bewitched them ? how effectually hath the god of this world blinded them ? how strong is their delusion ? how uncircumcised their ears ? how obdurate their hearts ? satan hath them at his beck : but how long may i call , and can get no answer ? i may dispute with them year after year , and they will give me the hearing , and that is all . they must and will have their sins , say what i will. though i tell them there is death in the cup , yet they will take it up . though i tell them 't is the broad way , and endeth in destruction , yet they will on in it . i warn them , yet cannot win them . sometimes i think , the mercies of god will melt them , and his winning invitations will overcome them : but i find them as they were . sometimes that the terror of the lord will perswade them : yet neither this will do it . they will approve the word , like the sermon , commend the preacher : but they will yet live as they did . they will not deny me , yet they will not obey me . they will flock to the word of god , and sit before me as his people , and hear my words : but they will not do them . they value and will plead for ministers ; and i am to them as the lovely song of one that hath a pleasant voice : yet i cannot get them to come under christs yoke . they love me , and will be ready to say they will do any thing for me : but for my life i cannot perswade them to leave their sins , to forgoe their evil company , their intemperance , their unjust gains , &c. i cannot prevail with them , to set up prayer in their families and closets : yet they will promise me , like the forward son , that said , i go sir , but went not . mat. . . i cannot perswade them to learn the principles of religion , though else they will die without knowledge . iob . . i tell them their misery ; but they will not believe , but 't is well enough . if i tell them particularly , i fear for such reasons their state is sad , they will judge me censorious : or , if they be at present a little awakened , are quickly lull'd asleep by satan again , and have lost the sense of all . alas for my poor hearers ! must they perish at last by the hundreds , when ministers would so fain save them ? what course shall i use with them that i have not tried ? what shall i do for the daughter of my people ? ier. . . o lord god , help . alas , shall i leave them thus ! if they will not hear me , yet do thou hear me . oh that they might yet live in thy sight ! lord save them , or else they perish . my heart would melt to see their houses on fire about their ears , when they were fast in their beds : and shall not my soul be moved within me to see them falling into endless perdition ? lord have compassion , and save them out of the burning . put forth thy divine power , and the work will be done : but as for me , i cannot prevail . chap. iv. shewing the marks of the vnconverted . while we keep aloof in generals , there is little fruit to be expected . it is the hand fight , that does execution . david is not awakened by the prophets hovering at a distance , in parabolical insinuations : he is forced to close with him , and tell him home , thou art the man. few will in words deny the necessity of the new birth ; but they have a self-deluding confidence , that the work is not now to do . and because they know themselves free from that gross hypocrisie , that doth take up religion meerly for a colour to deceive others , and for the covering of wicked designs , they are confident of their sincerity , and suspect not that more close hypocrisie ( where the greatest danger lies ) by which man deceiveth his own soul. iames . . but man's deceitful heart is such a matchless cheat , and self-delusion so reigning and so fatal a disease , that i know not whether be the greater , the difficulty , or the displicency , or the necessity of the undeceiving work that i am now upon . alas for my unconverted hearers ! they must be undeceived , or undone . but how shall this be effected ? hi● labor , h●c opus est . help o all-searching light , and let thy discerning eye discover the rotten foundation of the self-deceiver , and lead me o lord god , as thou didst thy prophet , into the chambers of imagery , and dig through the wall of sinners hearts , and discover the hidden abominations that are lurking out of sight in the dark . o send thine angel before me , to open the sundry wards of their hearts , as thou didst before peter , and make even the iron-gates to fly open of their own accord . and as jonathan no sooner tasted the honey , but his eyes were enlightened : so grant , o lord , that when the poor deceived souls , with whon i have to do , shall cast their eyes into these lines , their minds may be illuminated , and their consciences convinced and awakened , that they may see with their eyes , and hear with their ears , and be converted , and thou maist heal them . this must be premised , before we proceed to the discovery , that it is most certain men may have a confident perswasion , that their hearts and states be good , and yet be unsound . hear the truth himself , who shews in laodicea's case , that men may be wretched and miserable , and poor , and blind , and naked , and yet know it not : yea they may be confident they are rich and increased in grace . rev. . . there is a generation , that is pure in their own eyes , and yet is not washed from their filthiness . prov. . . who better perswaded of his case , than paul , while yet he remained unconver●ed ? rom. . . so that they are miserably deceived , that take a strong confidence , for a sufficient evidence . they that have no better proof , than barely a strong perswasion , that they are converted , are certainly , as yet , strangers to conversion . but to come more close , as it was said of the adherents of antichrist , so here , some of the unconverted carry their marks in their foreheads , more openly ; and some in their hands , more covertly . the apostle reckons up some , upon whom he writes the sentence of death , as in these dreadful catalogues , which i beseech you to attend with all diligence . eph. . , . for this ye know , that no whoremonger , nor unclean person , nor covetous man , who is an idolater , hath any inheritance in the kingdom of christ and of god. ●et no m●n deceive you with vain words , for because of these things cometh the wrath of god upon the children of disobedince . rev. . . but the fearful , and unbelieving , and the ab●minable , and murderers , and whoremongers , and sorcerers , and idolaters , and all liars , shall have their part in the lake which burneth with fire and brimstone , which is the second death . cor. . , . know you not , that the 〈◊〉 us shall not inerit the kingdom of god ? be not deceived , neither fornicatours , nor idolaters , nor adulterers , nor effeminate , nor abusers of themselves with mankind , nor thieves , nor covetous , nor drunkards , nor revilers , nor extortioners , shall inherit the kingdom of god. see gal. . , , . woe to them that have their names written in these bed-rolls : such may know , as certainly , as if god had told it them from heaven , that they are unsanctified , and under an impossibility of being saved in this condition . there are then these several sorts , that , past all dispute , are unconverted , they carry their marks in their foreheads . . the vnclean . these are ever reckoned among the goats , and have their names in , whoever be left out , in all the forementioned catalogues . eph. . . rev. . . cor. . , . . the covetous . these are branded for idolaters , and the doors of the kingdom are shut against them by name . eph. . . col. . . cor. . , . . drunkards , not only such as drink away their reason , but withal , yea above all , such as are too strong for strong drink . the lord fills his mouth with woes against these , and declares them to have no inheritance in the kingdom of god. esay . , , . gal. . . . liars . the god that cannot lie hath told them , that there is no place for them in his kingdom , no entrance into his hill ; but their portion is with the father of lies ( whose children they are ) in the lake of burnings . psal. . , . rev. . , . iohn . . prov. . . . swearers . the end of these men without deep and speedy repentance , is swift destruction , and most certain and unavoidable condemnation . iames . . zech. . , , . . railers and backbiters , that love to take up a reproach against their neighbour , and fling all the dirt they can in his face , or else wound him secretly behind his back . psal. . , . cor. . . cor. . . . thieves , extortioners , oppressors , that grind the poor , over-reach their brethren , when they have them at an advantage : these must know , that god is the avenger of all such . thess. . . hear o ye false and purloining and wastful servants : hear o ye deceitful tradesmen , hear your sentence . god will certainly hold his doors against you , and turn your treasures of unrighteousness into treasures of wrath , and make your ill-gotten silver and gold , to torment you like burning mettal in your bowels . cor. . , . iames . , . . all that do ordinarily live in the prophane neglect of gods worship , that hear not his word , that call not on his name , that restrain prayer before god , that mind not their own nor their families souls , but live without god in the world . iohn . . iob . . psal. . . psal. . . eph. . . & . . . those that are frequenters and lovers of evil company . god hath declared , he will be the destruction of all such , and that they shall never enter into the hill of his rest . prov. . . psal. . . prov. . . . scoffers at religion , that make a scorn of precise walking , and mock at the messengers and diligent servants of the lord , and at their holy profession , and make themselves merry with the weaknesses and failings of professours . hear ye despisers , hear your dreadful doom . prov. . . chron. . . prov. . . sinner , consider diligently , whether thou art not to be found in one of these ranks : for if this be thy case , thou art in the gall of bitterness and bond of iniquity ; for all these do carry their marks in their foreheads , and are undoubtedly the sons of death . and if so , the lord pity our poor congregations . oh how little a number will be left , when these ten sorts be set out ! alas on how many doors , on how many faces must we write , lord have mercy upon us ! sirs , what shift do you make to keep up your confidence of your good estate , when god from heaven declares against you , and pronounces you in a state of damnation ? i would reason with you , as god with them ; how canst thou say i am not polluted ? ier. . . see thy way in the valley , know what thou hast done . man , is not thy conscience privy to thy tricks of deceit , to thy chamber pranks , to thy way of lying ? yea are not thy friends , thy family , thy neighbours witnesses to thy prophane neglects of gods worship , to thy covetous practices , to thy envious and malicious carriage ? may not they point at thee as thou goest , there goes a gaming prodigal ; there goes a drunken nabal , a companion of evil-doers ; there goes a railer , or a scoffer , a loose liver ? beloved , god hath written it as with a sun-beam , in the book out of which you must be judged , that these are not the spots of his children , and that none such ( except renewed by converting grace ) shall ever escape the damnation of hell . oh that such of you would now be perswaded to repent and turn from all your transgressions , or else iniquity will be your ruine ! ezek. . . alas for poor hardened sinners ! must i leave you at last where you were ? must i leave the tipler still at the ale-bench ? must i leave the wanton still at his dalliance ? must i leave the malicious still in his venome ? and the drunkard still at his vomit ? however you must know , that you have been warned , and that i am clear of your blood . and whether men will hear , or whether they will forbear , i will leave these three scriptures with them , either as thunderbolts to awaken them , or as searing irons to harden them to a reprobate sense , psal. . . god shall wound the head of his enemies , and the hairy scalp of such a one , as goeth on still in his trespasses . prov. . . he that being often reproved , hardeneth his neck , shall suddenly be destroyed , and that without remedy . prov. . . &c. because i have called , and ye refused , i have stretched out my hand , and no man regarded , &c. i will mock at your calamity — when your destruction cometh as a whirlwind . and now , i imagine , many will begin to bless themselves , and think all is well , because they cannot be spotted with the grosser evils above mentioned . but i must further tell you , that there are another sort of unsanctified persons , that carry not their marks in their foreheads , but more secretly and covertly in their hands . these do frequently deceive themselves and others , and pass for good christians , when they are all the while unsound at bottom . many pass undiscovered , till death and judgment bring all to light . those self-deceivers seem to come even to heaven-gate with confidence of their admission , and yet are turned off at last . mat. . . brethren beloved , i beseech you deeply to lay to heart , and firmly to retain this awakening consideration : that multitudes miscarry by the hand of some secret sin , that is not only hidden from others , but ( for want of observing their own hearts ) even from themselves . a man may be free from open pollutions , and yet die at last by the fatal hand of some unobserved iniquity : and there be these eleven hidden sins , by which souls go down by numbers to the chambers of death . these you must search carefully for , and take them as black marks ( where-ever they be found ) discovering a graceless and unconverted estate . as you love your lives read them carefully , with a holy jealousie of your selves , lest you should be the persons concerned . . gross ignorance . ah how many poor souls doth this sin kill in the dark , hos. . . while they think verily they have good hearts , and are in the ready way to heaven ! this is the murderer that di●patches thousands in a silent manner , when ( poor hearts ! ) they suspect nothing , and see not the hand that mischiefs them . you shall find whatever excuses you have for ignorance , that 't is a soul-undoing evil . esay . . thess. . . cor. . . ah would it not have pitied a man's heart to have seen that woful spectacle , when the poor protestants were shut up a multitude together in a barn , and a butcher comes with his inhumane hands warm in humane blood and leads them one by one blindfold to a block , where he slew them ( poor innocents ! ) one after another by the scores in cold blood ? but how much more should our hearts bleed , to think of the hundreds in great congregations , that ignorance doth butcher in secret , and lead them blindfold to the block ? beware this be none of your case . make no pleas for ignorance . if you spare that sin , know that that will not spare you . will a man keep a murderer in his bosome ? . secret reserves in closing with christ. to forsake all for christ , to hate father and mother , yea and a mans own life for him , this is a hard saying . luke . . some will do much , but they will not be of the religion that will undo them ; they never come to be entirely devoted to christ , nor fully to resign to him . they must have the sweet sin . they mean to do themselves no harm . they have secret exceptions for life , liberty , or estate . many take christ thus hand over head , and never consider his self-denying terms , nor cast upon the cost ; and this error in the foundation marrs all , and secretly ruines them for ever , luke . . mat. . . . formality in religion . many stick in the bark , and rest in the outside of religion , and in the external performance of holy duties ; mat. . . and this oft times doth most effectually deceive men , & doth more certainly undo them , than open looseness , as it was in the pharisees case . mat. . . they hear , they fast , they pray , they give alms , and therefore will not believe but their case is good : luke . . whereas resting in the work done , and coming short of the heart-work , and the inward power and vitals of religion , they fall at last into the burnings , from the flattering hopes , and confident perswasions , of their being in the ready way to heaven . mat. . , . oh dreadful case , when a man's religion shall serve , only to harden him , and effectually to delude and deceive his own soul ! . the prevalency of false ends in holy duties . mat. . . this was the bane of the pharisees . oh how many a poor soul is undone by this , and drops into hell , before he discerns his mistake ! he performs good duties , and so thinks all is well , and perceives not that he is acted by carnal motives all the while . it is too true , that even with the truly sanctified , many carnal ends will oft times creep in ; but they are the matter of his hatred and humiliation , and never come to be habitually prevalent with him , and to bear the greatest sway . rom. . . but now when the main thing that doth ordinarily carry a man out to religious duties , shall be some carnal end , as to satisfy his conscience , to get the repute of being religious , to be seen of men , to shew his own gifts and parts , to avoid the reproach of a prophane and irreligious person , or the like , this discovers an unsound heart . hos. . . zech. . , . oh christians , if you would avoid self-deceit , see that you mind , not only your acts , but withal , yea above all , your ends . . trusting in their own righteousness . luke . . this is a soul-undoing mischief . rom. . . when men do trust in their own righteousness , they do indeed reject christ's . beloved , you had need be watchful on every hand , for not only your sins , but your duties may undo you . it may be you never thought of this , but so it is , that a man may as certainly miscarry by his seeming righteousness , and supposed graces , as by gross sins ; and that is , when a man doth trust to these as his righteousness before god , for the satisfying his justice , appeasing his wrath , procuring his favour , and obtaining of his own pardon for this is to put christ out of office , and make a saviour of our own duties and graces . beware of this o professours ; you are much in duties , but this one fly will spoil all the ointment . ●●en you have done most , and best , be sure to go out of your selves to christ , and reckon your own righteousness , but rags . psal. . . phil. . . esay . . neh. . . . a secre● enmity against the strictness of religion . many moral persons , punctual in their formal devotion , have yet a bitter enmity against preciseness , and hate the life and power of religion . phil. . . compared with act. . . they like not this forwardness , nor that men should keep such a stir in religion . they condemn the strictness of religion , as singularity , indiscretion , and intemperate zeal ; and with them a lively preacher , or zealous christian , is but a heady fellow . these men love not holiness , as holiness , ( for then they would love the height of holiness , ) and therefore are undoubtedly rotten at heart , whatever good opinion they have of themselves . . the resting in a certain pitch of religion . when they have so much as will save them , ( as they suppose , ) they look no further , and so shew themselves short of true grace , which will ever put men upon aspiring to further perfection . phil. . , . prov. . . . the predominant love of the world. this is a sure evidence of an unsanctified heart● mar. . . iohn . . but how close doth this sin lurk oft-times , under a fair covert of forward profession ? luke . . yea such a power of deceit is there in this sin , that ma●● times , when every body else can 〈◊〉 mans worldliness and covetousness , he c●●not see it himself , but hath so many colours , and excuses , and pretences for his eagerness on the world , that he doth blind his own eyes , and perish in his self-deceit . how many professours be there , with whom the world hath more of their hearts and affections than christ ? who mind earthly things , and thereby are evidently after the flesh , and like to end in destruction ? rom. . . phil. . . yet ask these men , and they will tell you confidently , they prize christ above all , god forbid else ! and see not their own earthly mindedness for want of a narrow observation of the workings of their own hearts . did they but carefully search , they would quickly find that their greatest content is in the world ; luke . . and their greatest care and main endeavour to get and secure the world , which are the certain discoveries of an unconverted sinner . may the professing part of the world take earnest heed , that they perish not by the hand of this sin unobserved . men may be , and often are kept off from christ , as effectually by the inordinate love of lawful comforts , as by the most unlawful courses , mat. . . luke . , , , . . reigning malice and envy against those that disrespect them , or are injurious to them . iohn . , . o how do many that seem to be religious , remember injuries , and carry grudges , and will return men as good as they bring , rendring evil for evil , loving to take revenge , wishing evil to them that wrong them , directly against the rule of the gospel , the pattern of christ , and the nature of god. rom. . , . pet. . , . neh. . . doubtless where this evil is kept boiling in the heart , and is not hated , resisted , mortified , but doth habitually prevail , that person is in the very gall of bitterness , and in a state of death . mat. . , . iohn . , . reader , doth nothing of this touch thee ? art thou in none of the forementioned ranks ? oh search , and search again ; take thy heart solemnly to task . woe unto thee , if after all thy profession , thou shouldest be found under the power of ignorance , lost in formality , drowned in earthly mindedness , envenomed with malice , exalted in an opinion of thine own righteousness , leavened with hypocrisy , and carnal ends in gods service , imbittered against strictness : this would be a sad discovery , that all thy religion were in vain . but i must proceed . . vnmortified pride . when men love the praise of men , more than the praise of god ; and set their hearts upon mens esteem , applause and approbation , it is most certain , they are yet in their sins , and strangers to true conversion . iohn . . gal. . . when men see not , nor complain of , nor groan under the pride of their own hearts ; it 's a sign they are stark dead in sin . oh how secretly doth this sin live and reign in many hearts , and they know it not , but are very strangers to themselves ! iohn . . . the prevailing love of pleasure . tim. . . this is a black mark . when men give the flesh the liberty that it craves , and pamper , and please it , and do not deny and restrain it : when their great delight is in gratifying their bellies , and pleasing their senses ; whatever appearance they may have of religion , all is unsound . rom. . . tit. . . a flesh-pleasing life cannot be pleasing to god. they that are christs , have crucified the flesh , and are careful to cross it , and keep it under , as their enemy . gal. . . cor. . , , . . carnal security , or a presumptuous and ungrounded confidence , that their condition is already good . rev. . . many cry peace and safety , when sudden destruction is coming upon them . thess. . . this was that which kept the foolish virgins sleeping , when they should have been working ; upon their beds , when they should have been at the markets . mat. . , . prov. . . they perceived not their want of oyl , till the bridegroom was come ; and while they went to buy , the door was shut . and oh that these foolish virgins had no successours ! where is the place , yea where is the house almost , where these do not dwell ? men are willing to cherish in themselves , upon never so slight grounds , a hope that their condition is good , and so look not out after a change , and by this means perish in their sins . are you at peace ? shew me upon what grounds your peace is maintained . is it a scripture peace ? can you shew the distinguishing marks of a sound believer ? can you evidence that you have something more than any hypocrite in the world ever had ? if not , fear this peace , more than any trouble ; and know , that a carnal peace doth commonly prove the most mortal enemy of the poor soul , and while it smiles and kisses and speaks it fair , doth ●atally smite it as it were under the fifth rib . by this time methinks i hear my reader crying out with the disciples , who then shall be saved ? set out from among our congregations all those ten ranks of the prophane on the one hand ; and then besides take out all these twelve sorts of close and self deceiving hypocrites on the other hand , and tell me then whether it be not a remnant that shall be saved . how few will be the sheep that shall be left , when all these shall be separated , and set among the goats ? for my part , of all my numerous hearers , i have no hopes to see any of them in heaven , that are to be found among these two and twenty sorts , that are here mentioned , except by sound conversion they be brought into another condition . application . and now conscience do thine office . speak out , and speak home to him that heareth or readeth these lines . if thou find any of these marks upon him , thou must pronounce him utterly unclean . levit. . . take not up a lie into thy mouth : speak not peace to him , to whom god speaks no peace . let not lust bribe thee , or self-love , or carnal prejudice blind thee . i sub-poena thee from the court of heaven , to come and give in evidence . i require thee in the name of god to go with me to the search of the suspected house . as thou wilt answer it at thy peril , give in a true report of the state and case of him that readeth this book . conscience , wilt thou altogether hold thy peace at such a time as this ? i adjure thee by the living god , that thou tell us the truth . mat. . . is the man converted , or is he not ? doth he allow himself in any way of sin , or doth he not ? doth he truly love , and please , and prize and delight in god above all other things , or not ? come , put it to an issue . how long shall this soul lie at uncertainties ? oh conscience bring in thy verdict . is this man a new man , or is he not ? how dost thou find it ? hath there passed a through and mighty change upon him , or not ? when was the time , where was the place , or what was the means , by which this through change of the new birth was wrought in this soul ? speak conscience . or if thou canst not tell time and place , canst thou shew scripture evidence , that the work is done ? hath the man been ever taken off from his false bottom , from the false hopes , and false peace wherein once he trusted ? hath he been deeply convinced of sin , and of his lost and undone condition , and brought out of himself , and off from his sins , to give up himself intirely to jesus christ ? or dost thou not find him to this day under the power of ignorance , or in the mire of prophaneness ? hast not thou taken upon him the gains of unrighteousness ? dost not thou find him a stranger to prayer , a neglecter of the word , a lover of this present world ? dost not thou often catch him in a lie ? dost not thou find his heart fermented with malice , or burning with lust , or going after his covetousness ? speak plainly to all the forementioned particulars : canst thou acquit this man , this woman , from being any of the two and twenty sorts here described ? if he be found with any of them , set him aside , his portion is not with the saints . he must be converted and made a new creature , or else he cannot enter into the kingdom of god. beloved , be not your own betrayers , do not deceive your own hearts , nor set your hands to your own ruine , by a wilful blinding of your selves . set up a tribunal in your own breasts . bring the word and conscience together . to the law , and to the testimony . isai. . . hear what the word concludes of your estates . o follow the search , till you have found how the case stands . mistake here , and perish . and such is the treachery of the heart , the subtilty of the tempter , and the deceitfulness of sin , ier. . . cor. . . heb. . . all conspiring to flatter and deceive the poor soul , and withal so common and easie it is to be mistaken , that it 's a thousand to one , but you will be deceived , unless you be very careful , and thorow , and impartial in the enquiry into your spiritual conditions . oh therefore ply your work : go to the bottom : search as with candles : weigh you in the ballance ; come to the standard of the sanctuary : bring your coin to the touch-stone . you have the archest cheats in the world to deal with : a world of counterfeit coin is going : happy is he , that takes not counters for gold. satan is master of deceits : he can draw to the life : he is perfect in the trade : there is nothing but he can imitate . you cannot wish for any grace , but he can fit you to a hair with a counterfeit . trade warily : look on every piece you take : be jealous : trust not so much as your own hearts . run to god to search you and try you , to examine you and prove your reins . psal. . . psal. . , . if other helps suffice not to bring all to an issue , but you are still at a loss , open your cases faithfully to some godly and faithful minister . mal. . . rest not , till you have put the business of your eternal welfare out of question . pet. . . o searcher of hearts , put thou this soul upon , and help him in the search . chap. v. shewing the miseries of the unconverted . so unspeakably dreadful is the case of every unconverted soul , that i have sometimes thought , if we could but convince men , that they are yet unregenerate , the work were upon the matter done . but i sadly experience , that such a spirit of sloth and slumber ( rom. . . mat. . . ) possesses the unsanctified , that though they be convinced ; that they are yet unconverted ; yet they oft-times carelesly sit still : and what through the avocation of sensual pleasures , or hurry of worldly business , or noise and clamour of earthly cares , and lusts , and affections , luke . . the voice of conscience is drowned , and men go no farther than some cold wishes , and general purposes of repenting and amending . act. . . it 's therefore of high necessity , that i do not only convince men , that they are unconverted ; but that i also endeavour , to bring them to a sense of the fearful misery of this estate . but here i find my self a ground at first putting forth . what tongue can tell the heirs of hell sufficiently of their misery , unless 't were dives his , that was tormented in that flame ? luke . . where is the ready writer , whose pen can decypher their misery , that are without god in the world ? eph. . . this cannot fully be done , unless we knew the infinite ocean of that bliss and perfection which is in that god , which a state of sin doth exclude men from . who knoweth ( saith moses ) the power of thine anger ? psal. . . and how shall i tell men , that which i do not know ? yet so much we know , as one would think would shake the heart of that man , that had the least degree of spiritual life and sense . but this is yet the more posing difficulty , that i am to speak to them that are without sense . alas , this is not the least part of man's misery upon him , that he is dead , stark dead in trespasses and sins . eph. . . could i bring paradise into view , or represent the kingdom of heaven to as much advantage , as the tempter did the kingdoms of the world and all the glory thereof to our saviour : or could i uncover the face of the deep and devouring gulf of tophet in all its terrors , and open the grates of the infernal furnace , alas he hath no eyes to see it . mat. . , . could i paint out the beauties of holiness , or glory of the gospel to the life ; or could i bring above board the more than diabolical deformity and ugliness of sin ; he can no more judge of the loveliness and beauty of the one , nor of the filthiness and hatefulness of the other , than the blind of colours . he is alienated from the life of god through the ignorance that is in him , because of the blindness of his heart . eph. . . he neither doth nor can know the things of god , because they are spiritually discerned . cor. . . his eyes cannot be savingly opened , but by converting grace : act. . . he is a child of darkness , and walks in darkness , iohn . . yea the light in him is darkness . mat. . . shall i ring his knell , or read his sentence , or sound in his ear , the terrible trump of god's judgments , that one would think should make both his ears to tingle , and strike him into belshazar's fit , even to appale his countenance , and loose his joints , and make his knees smite one against the other ? yet alas ! he perceives me not : he hath no ears to hear . or shall i call up all the daughters of musick , and sing the song of moses , and of the lamb ? yet he will not be stirred . shall i allure him with the joyful sound , and the lovely song and glad tidings of the gospel ? with the most sweet and inviting calls , comforts , cordials of the divine promises , so exceeding great and precious ? it will not affect him savingly , unless i could find him ears , mat. . . as well as tell him the news . shall i set before him the feast of fat things , the wine of wisdom , the bread of god , the tree of life , the hidden manna ? he hath no appetite for them , no mind to them . cor. . . mat. . . should i press the choicest grapes , the heavenly clusters of gospel priviledges , and drink to him in the richest wine of gods own cellar , yea of his own side , or set before him the delicious honey-comb of gods testimonies , psal. . . alas he hath no taste to discern them . shall i invite the dead to arise and eat the banquet of their funerals ? no more can the dead in sin , savour the holy food wherewith the lord of life hath spread his table . what then shall i do ? shall i burn the brimstone of hell at his nostrils ? or shall i open the box of spikenard , very precious , that filleth the whole house of this universe with its perfume , mark . . ioh. . . and hope that the savour of christs ointments , and the smell of his garments will attract him ? psal. . . alas ! dead ●inners are like the dumb idols , they have mouths , but they speak not ; eyes have they , but they see not ; they have ears , but they hear not ; noses have they , but they smell not ; they have hands , but they handle not ; feet have they , but they walk not , neither speak they through their throat . psal. . , , . they are destitute of all spiritual sense and motion . but let me try the sense that doth last leave us , and draw the sword of the word : yet lay at him while i will , yea though i choose mine arrows out of gods quiver , and direct them to the heart , nevertheless he feeleth not ; for how should he , being past feeling ? eph. . . so that though the wrath of god abideth on him , and the mountainous weight of so many thousand sins , yet he goes up and down as light , as if nothing ailed him . rom. . . in a word , he carries a dead soul in a living body , and his flesh is but the walking cossin of a corrupted mind , that is twice dead , iude . rotting in the slime and putrefaction of noisome lusts . mat. . , . which way then shall i come at the miserable objects that i have to deal with ? who shall make the heart of stone to relent , zech. . . or the liveless carcase to feel and move ? that god that is able of stones to raise up children unto abraham , mat. . . that raiseth the dead , cor. . . and melteth the mountains , nah. . . and strikes water out of the flints , deut. . . that loves to work like himself , beyond the hopes and belief of man , that peopleth his church with dry bones , and planteth his orchard with dry sticks ; he is able to do this . therefore i bow my knee to the most high god , eph. . . and as our saviour prayed at the sepulchre of lazarus , iohn . , . and the shunamite ran to the man of god for her dead child : kings . . so doth your mourning minister kneel about your graves , and carry you in the arms of prayer to that god , in whom your help is found . o thou all-powerful iehovab , that workest , and none can let thee ; that hast the keys of ●ell and of death : pity thou the dead souls that lie here intombed , and roll away the grave-stone , and say , as to lazarus when already stinking , come forth . lighten thou this darkness , o inaccessible light , and let the day-spring from on high , visit the darksome region of the dead to whom i speak : for thou canst open the eyes that death it self hath closed . thou that formedst the ear , canst restore the hearing . s●y thou to these ears , ephatah , and they shall be opened . give thou eyes to see thine excellencies●● a taste that may relish thy sweetness ; a sent that may savour thine oin●ments , ● a feeling that may sense the priviledge of thy favour , the burden of thy wrath , the weight intolerable of unpardoned sin : and give thy servant command to prophesie to the dry bones , and let the effect of this prophesie be , as of thy prophet's , when he prophesied the valley of dry bones , into a living army , exceeding great . ezek. . . &c. the hand of the lord was upon me , and carried me out in the spirit of the lord , and set me down in the midst of the valley , which was full of bones . he said unto me , prophesie upon th●se bones , and say unto them ; o ye dry bones , hear the word of the lord : thus saith the lord god unto these bones ; behold i will cause breath to enter into you , and ye shall live . and i will lay sinews upon you , and will bring up flesh upon you , and cover you with skin , and put breath in you , and ye shall live , and ye shall know that i am the lord. so i prophesied as i was commanded ; and as i prophesied , there was a noise , and ●ehold a shaking , and the bones came together bone to his bone . and when i behold , loe the sinews and the flesh came up upon them , and covered them above , but there was no breath in them . then said he unto me ; prophesie unto the wind , prophesie son of man , and say to the wind ; thus saith the lord god , c●me from the four winds , o breath , and breath upon these slain , that they may live . so i prophesied as he commanded me , and the breath came into them , and they lived , and stood up upon their feet , an exceeding great army . but i must proceed , as i am able , to unfold that misery , which i confess no tongue can unfold , no heart can sufficiently comprehend . know therefore that while thou art unconverted , . the infinite god is engaged against thee . it is no small part of thy misery , that thou art without god. eph. . . how doth micah run crying after the danites , you have taken away my gods , and what have i more ? iudges . , . oh what a mourning then must thou lift up , that art without god , that canst lay no claim to him , without daring usurpation ! thou must say of god , as sheba of david ; we have no part in david , neither have we inheritance in the son of iesse . sam. . . how pitiful and piercing a moan is that of saul , in his extremity ; the philistines are upon me , and god is departed from me ? sam. . . sinners , what will you do in the day of your visitation ? whither will you flee for help ? where will you leave your glory ? esay . . what will you do when the philistines are upon you ? when the world shall take its eternal leave of you , when you must bid your friends , houses , lands , farewel for evermore ? what will you do then , i say , that have never a god to go to ? will you call on him , will you cry to him for help ? alas he will not own you ; prov. . , . he will not take any knowledge of you , but send you packing , with an i never knew you . mat. . . they that know what 't is to have a god to go to , a god to live upon , they know a little what a fearful misery it is , to be without god. this made that holy man cry out , let me have a god , or nothing . let me know him and his will , and what will please ●im , and how i may come to enjoy him , or would i had never had an understanding to know any thing , &c. but thou art not only without god , but god is against thee . ezek. . , . nah. . . oh if god would but stand a neu●er , though he did not own , nor help the poor sinner , his case were not so deeply miserable . though god should give up the poor creature to the will of all his enemies , to do their worst with him ; though he should deliver him over to the tormenters , mat. . . that devils should tear and torture him to their utmost power and skil ; yet this were not half so fearful . but god himself will set against the sinner , and believe it , 't is a fearful thing to fail into the hands of the living god. heb. . . there 's no friend like him , no enemy like him . as much as heaven is above the earth , omnipotency above impotency , infinity above nullity , so much more horrible is it , to fall into the hands of the living god , than into the paws of bears , or lions , yea furies , or devils . god himself will be thy tormenter ; thy destruction shall come from the presence of the lord. thess. . . tophet is deep and large , and the wrath of the lord like a river of brimstone doth kindle it . fsay . . . if god be against thee , who shall be for thee ? if one man sin against another , the iudge shall judge him : but if a man sin against the lord , who shall intreat for him ? sam. . . thou , even thou art to be feared ; and who shall stand in thy sight , when once thou art angry ? psal. . . who is that god , that shall deliver you out of his hands ? dan. . . can mammon ? riches profit not in the day of wrath . prov. i. . can kings , or warriours ? no , they shall cry to the mountains and rocks , fall on us , and hide us from the face of him that sitteth on the throne , and from the wrath of the lamb. for the great day of his wrath is come , and who shall be able to stand ? rev. . , , . sinner , methinks this should go like a dagger to thine heart , to know that god is thine enemy . oh whither wilt thou go , where wilt thou shelter thee ? there is no hope for thee unless thou lay down thy weapons , and sue out thy pardon , and get christ to stand thy friend , and to make thy peace . if it were not for this , thou mightest go into some howling wilderness , and there pine in sorrow , and run mad for anguish of heart and horrible despair . but in christ there is a possibility of mercy for thee , yea a proffer of mercy to thee , that thou maist have god to be more for thee , than he is now against thee . but if thou wilt not forsake thy sins , nor turn throughly , and to purpose unto god , by a sound conversion ; the wrath of god abideth on thee , and he proclaims himself to be against thee , as in the prophet ezek. . . therefore thus saith the lord god , behold , i even i am against thee . i. his face is against thee , psal. . . the face of the lord is against them that do evil , to cut off the remembrance of them . woe to them whom god shall set his face against . when he did but look upon the host of the egyptians , how terrible was the consequence ? ezek. . . i will set my face against that man , and will make him a sign , and a proverb , and will cut him off from the midst of my people , and you shall know that i am the lord. . his heart is against thee : he hateth all the workers of iniquity . man , doth not thine heart tremble to think of thy being an object of gods hatred ? ier. . . though m●ses and samuel stood before me , yet my mind could not be towards this people , cast them out of my sight . zecb . . . my soul loathed them , and their soul also abhorred me . . his hand is against thee . sam. . . . all his attributes are against thee . first , his justice is like a flaming sword unsheathed against thee . if i whet my glittering sword , and my hand take hold on judgment , i will render vengeance is mine adversaries , and will reward them that hate me . i will make mine arrows drunk with blood , &c. deut. . , . so exact is justice , that 't will by no means clear the guilty . exod. . . god will not discharge thee he will not hold thee guiltless , exod. . . but will require the whole debt in person of thee● unless thou canst make a scripture claim to christ and his satisfaction . when the enlightned sinner looks on justice , and sees the ballance in which he must be weighed , and the sword by which he must be executed , he feels an earth-quake in his breast . but satan keeps this out of sight , and perswades the soul while he can ; that the lord is all made up of mercy , and so lulls it asleep in sin . divine justice is very strict ; it must have satisfaction to the utmost farthing , it denounceth indignation and wrath , tribulation and anguish , to every soul that d●th evil . rom. . , . it curseth every one that continueth not in every thing , that is written in the law to do it . gal. . . the justice of god to the unpardoned sinner , that hath a sense of his misery , is more terrible , than the sight of the bailiff or creditour to the bankrupt debtour , or than the sight of the judge and bench to the robber , or of the irons and gibbet to the guilty murderer . when justice sits upon life and death , oh what dreadful work doth it make with the wretched sinner ? bind him hand and foot , cast him into outer darkness , there shall be weeping and gnashing of teeth . matt. . . depart from me ye cursed , into everlasting fire . mat. . . this is the terrible sentence that justice pronounceth . why sinner , by this severe justice must thou be tried ; and as god liveth , this killing sentence shalt thou hear , unless thou repent and be converted . secondly , the holiness of god is full of antipathy against thee . psal. . , . he is not only angry with thee ( so he may be with his own children ) but he hath a fixed , rooted , habitual displeasure against thee : he loaths thee , zech. . . and what is done by thee , though for substance commanded by him : esay . . mal. . . as if a man should give his servant never so good meat to dress ; yet if he should mingle filth , or poison with it , he would not touch it . gods nature is infinitely contrary to sin , and so he cannot but hate a sinner out of christ. oh what a misery is this , to be out of the favour , yea under the hatred of god! eccles. . . ●l●s . . . that god can as easily lay aside his nature , and cease to be god , as not to be contrary to thee , and detest thee , except thou be changed and renewed by grace ! oh sinner , how darest thou to think of the bright and radiant sun of purity , upon the beauties , the glory of holiness that is in god! the stars are not pure in his sight ; iob . he humbleth himself to behold the things that are done in heaven . psal. . oh those light and sparkling eyes of his ! what do they espy in thee ? and thou hast no interest in christ neither , that he should plead for thee . methinks i should hear thee crying out astonished , with the bethshemites , who shall stand before this holy lord god ? sam. . . thirdly , the power of god is mounted like a mighty cannon against thee . the glory of gods power is to be displayed , in the wonderful confusion and destruction of them that obey not the gospel . . thess. . , . he will make his power known in them , rom. . . how mightily he can torment them . for this end he raiseth them up , that ●e may make his power known . rom. . . o man , art thou able to make thy party good against thy maker ? no more than a silly reed , against the cedars of god ; or a little cock-boat , against the tumbling ocean ; or the childrens bubbles , against the blustering winds . sinner , the power of gods anger is against thee : psal. . . and power and anger together , make fearful work . 't were better thou hadst all the world in arms against thee , than to have the power of god against thee . there is no escaping his hands , no breaking his prison . the thunder of his power who can understand ? iob . . unhappy man that shall understand it by feeling it ! if he will contend with him , he cannot answer him one of a thousand . he is wise in heart , and mighty in strength ; who hath hardened himself against him , and prospered ? which removeth the mountains and they know it not which overturneth them in his anger . which shaketh the earth out of her place , and the pillars thereof tremble . which commandeth the sun , and it riseth not ; and sealeth up the stars . behold he taketh away , who can hinder him ? who will say unto him , what dost thou ? if god will not withdraw his anger , the proud helpers do stoop under him . iob. . , , , , &c. and art thou a fit match for such an antagonist ? oh consider this , you that forget god , lest he tear you in pieces , and there be none to deliver you . psal. . . submit to mercy . let not dust and stubble stand it out against the almighty . set not briars and thorns against him in battel , lest he go through them , and consume them together : but lay hold on his strength , that you may make peace with him . esay . , . wo to him that striveth with his maker . esay . . fourthly , the wisdom of god is set to ruine thee , he hath ordained his arrows and prepared the instruments of death and made all things ready . psa. . , . . his counsels are against thee , to contrive thy destruction . ier. . . he laughs in himself , to see , how thou wilt be taken and ensnared in the evil day . psal. . . the lord shall laugh at him , for he seeth that his day is coming . he sees how thou wilt come down mightily in a moment ; how thou wilt wring thine hands , and tear thine hair , and eat thy flesh , and gnash thy teeth for anguish and astonishment of heart , when thou seest how thou art fallen remedilesly into the pit of destruction . fifthly , the truth of god is sworn against thee . psal. . . if he be true and faithful , thou must perish if thou goest on . luke . . unless he be false of his word , thou must die , except thou repent . ezek. . . if we believe not , yet he abideth faithful , he cannot deny himself . tim. . . that is , he is faithful to his threatnings , as well as promises , and will shew his faithfulness in our confusion , if we believe not . god hath told thee , as plain as it can be spoken ; that if he wash thee not , thou hast no part in him . iohn . . that if thou livest after the flesh , thou shalt dye ; rom. . . that except thou be converted , thou shalt in no wise enter into the kingdom of heaven ; mat. . . and he abideth faithful , he cannot deny himself . beloved , as the immutable faithfulness of god in his promise and oath , afford believers strong consolation ; heb. . . so they are to unbelievers , for strong consternation and confusion . o sinner , tell me , what shift dost thou make to think of all the threatnings of gods word , that stand upon record against thee ? dost thou believe their truth , or not ? if not , thou art a wretched infidel , and not a christian ; and therefore give over the name and hopes of a christian. but if thou dost believe them , o heart of steel that thou hast , that canst walk up and down in quiet , when the truth and faithfulness of god in engaged to destroy thee : that if god almighty can do it , thou shalt surely perish , and be damned . why man , the whole book of god doth testify against thee , while thou remainest unsanctified : it condemns thee in every leaf , and is to thee , like ezekiel's roll , written within and without with lamentations , and mourning , and wo : ezek. . . and all this shall surely come upon thee , and overtake thee , deut. . . except thou repent . heaven and earth shall pass away ; but one jot , or tittle of this word shall never pass away . mat. . . now put all this together , and tell me , if the case of the unconverted be not deplorably miserable . as we read of some persons , that had bound themselves in an oath , and in a curse to kill paul : so thou must know , o sinner , to thy terror , that all the attributes of the infinite god are bound in an oath to destroy thee : heb. . . o man what wilt thou do ? whither wilt thou fly ? if gods omnisciency can find thee , thou shalt not escape . if the true and faithful god will save his oath , perish thou must , except thou believe and repent . if the almighty hath power to torment thee , thou shalt be perfectly miserable in soul and body to all eternity , unless it be prevented by thy speedy conversion . ii. the whole creation of god is against thee . the whole creation ( saith paul ) groaneth and travelleth in pain . rom. . . but what is it that the creation groaneth under ? why , the fearful abuse that it is subject to , in serving the lusts of unsanctified men . and what is it that the creation groaneth for ? why , for freedom and liberty from this abuse ; for the creature is very unwillingly subject to this bondage . rom. . , , . if the unreasonable and inanimate creatures had speech and reason , they would cry out under it , as a bondage unsufferable , to be abused by the ungodly , contrary to their natures , and the ends that the great creatour made them for . it is a passage of an eminent divine ; the liquor that the drunkard drinketh , if it had reason as well as a man , to know how shamefully 't is abused and spoiled , it would groan in the barrels against him , it would groan in the cup against him , it would groan in his throat , in his belly against him . it would fly in his face , if it could speak . and if god should open the mouth of the creatures , as he did the mouth of balaam's ass , the proud mans garments on his back would groan against him . there is never a creature , but if it had reason to know how 't is abused , till a man is converted , 't would groan against him . the land would groan to bear him , the air would groan to give him breathing , their houses would groan to lodge them , their beds would groan to ease them , their food to nourish them , their cloaths to cover them , and every creature would groan to give them any help and comfort , so long as they live in sin against god. thus far he . methinks this should be a terrour to an unconverted soul , to think , that he is a burden to the creation . luke . . cut it down why cumbereth it the ground . if the poor inanimate creatures could but speak , they would say to the ungodly , as moses to israel ; must we fetch you water out of the rock , ye rebels ? numb . . . thy food would say , lord , must i nourish such a wretch as this , and yield forth my strength for him , to dishonour thee withal ? no , i will choak him rather , if thou wilt give me commission : the very air would say , lord , must i give this man breath , to set his tongue against heaven , and scorn thy people , and vent his pride and wrath , and filthy communication , and helch out oaths and blasphemy against thee ? no , if thou wilt but say the word , he shall be breathless for me . his poor beast would say , lord , must i carry him upon his wicked designs ? no , i will break his bones , i will end his dayes rather , if i may have but leave from thee . a wicked man the earth groans under him , and hell groans for him , till death satisfies both , and unburdens the earth , and stops the mouth of hell with him . while the lord of hosts is against thee , be sure the hosts of the lord are against thee , and all the creatures as it were up in arms , till upon a mans conversion , the controversie being taken up between god and him , he makes a covenant of peace with the creatures for him . iob . , , . hos. . , , . iii. the roaring lion hath his full power upon thee . pet. . . thou art fast in the paw of that lion , that is greedy to devour , in the snare of the devil , led captive by him at his will. tim. . . this is the spirit that worketh in the children of disobedience , eph. . . his drudges they are , and his lusts they do . he is the ruler of the darknes of this world : eph. . . that is , of ignorant sinners , that live in darkness . you pity the poor indians , that worship the devil for their god ; but little think that 't is your own case . why 't is the common misery of all the unsanctified , that the devil is their god. cor. . . not that they do intend to do him homage and worship ; they will be ready to defy him , and him that should say so by them ; but all this while they serve him , and come and go at his beck , and live under his government . his servants you are , to whom you yield your selves to obey . rom. . . oh how many then will be found the real servants of the devil● that take themselves for no other than the children of god ? he can no sooner offer a sinful delight or opportunity for your unlawful advantage , but you embrace it . if he suggest a lie , or prompt you to revenge , you readily obey . if he forbid you to read , or pray , you hearken to him , and therefore his servants you are . indeed he lies behind the curtain , he acts in the dark , and sinners see not who setteth them on work : but all the while he leads them in a string . doubtless the liar intends not a service to satan , but his own advantage : yet 't is he that stands in the corner unobserved , and putteth the thing into his heart . act. . . iohn . . questionless , iudas when he sold his master for mony , and the caldeans and sabeans when they plundered iob , intended not to do the devil a pleasure , but to satisfie their own covetous thirst : yet 't was he that acted them in their wickedness . iohn . . iob . , , . men may be very slaves and common drudges for the devil , and never know it : nay they may please themselves in the thoughts of a happy liberty . pet. . . art thou yet in ignorance , and not turned from darkness to light ? why thou art under the power of satan . act. . . dost thou live in the ordinary and wilful practice of any known sin ? know that thou art of the devil . iohn . . dost thou live in strife , or envy , or malice ? verily he is thy father . iohn . , . oh dreadful case ! however satan may provide his slaves with divers pleasures ; tit. . . yet it is but to toll them into endless perdition . the serpent comes with the apple in his mouth , oh but ( with eve ) thou seest not the deadly sting in his tail● he that is now thy tempter , will be one day thy tormenter . oh that i could but give thee to see how black a master thou servest , how filthy a drudgery thou dost , how merciless a tyrant thou gratifyest , all whose pleasure is , to set thee on work to make thy perdition and damnation sure , and to heat the furnace hotter and hotter , in which thou must burn for millions of millions of ages . iv. the guilt of all thy sius lies like a mountain upon thee . poor soul ! thou feele●t it not , but this is that which seals thy misery upon thee . while unconverted , none of thy sins are blotted out : act. . . they are all upon the score against thee . regeneration and remission are never separated : the unsanctified are unquestionably unjustified , and unpardoned . cor. . . pet. . . h●b . . . beloved , it 's a fearful thing to be in debt , but above all in gods debt : for there is no arrest so formidable as his , no prison so horrible as his . look upon an enlightned sinner , who feels the weight of his own guilt , and oh how frightful are his looks , how fearful are his complaints ! his comforts are turned into wormwood , and his moisture into drought , and his sleep departeth from his eyes . he is a terrour to himself and all that are about him , and is ready to envy the very stones that lie in the street , because these are senseless , and feel not his misery ; and wishes , he had been a dog , or a toad , or serpent rather than a man , because then death had put an end to his misery , whereas now it will be but the beginning of that , which will know no ending . how light soever you may make of it now , you will one day find the guilt of unpardoned sin to be a heavy burden . this is a milstone that whosoever falleth upon it shall be broken , but upon whomsoever it shall fall , it shall grind him to powder . mat. . . what work did it make with our saviour ? it pressed the very blood ( to a wonder ) out of his veins , and broke all his bones : and if it did this in the green tree , what will it do in the dry ? oh think of thy case in time . canst thou think of that threat without trembling , ye shall die in your sins ? iohn . . oh better were it for thee to dye in a gaol , dye in a ditch , in a dungeon , than dye in thy sins . if death , as it will take away all thy other comforts , would take away thy sins too , it were some mitigation . but thy sins will follow thee , when thy friends leave thee , and all worldly enjoyments shake hands with thee . thy sins will not dye with thee , cor. . . rev. . . as a prisoners other debts will ; but they will to judgment with thee , there to be thine accusers ; and they will to hell with thee , there to be thy tormentors . better to have so many fiends and furies about thee , than thy sins to fall upon thee and fasten in thee . oh the work that these will make with thee ! oh look over thy debts in time . how much art thou in the books of every one of gods laws ? how is every one of gods commandments ready to arrest thee , and take thee by the throat , for innumerable bonds that it hath upon thee ? what wilt thou then do , when they shall altogether lay in against thee ? hold open the eyes of conscience to consider this , that thou maist despair of thy self , and be driven to christ , and fly for refuge , to lay hold upon the hope that is set before thee . heb. . . v. thy raging lusts do miserably enslave thee . while unconverted , thou art a very servant of sin : it reigns over thee , and holds thee under its dominion , till thou art brought within the bond of gods covenant . iohn . , . tit. . . rom. . , . rom. . , . now there 's no such tyrant as sin . oh the filthy and fearful work , that it doth engage its servants in ! would it not pierce a mans heart to see a company of poor creatures drudging and toiling , and all to carry together faggots and fuel for their own burning ? why , this is the imployment of sins drudges . even while they bless themselves in their unrighteous gains , while they sing and swill in pleasures , they are but treasuring up wrath and vengeance for their erernal burning ; they are but l●ying in powder and bullets , and adding to the pile of tophet , and flinging in oyl to make the flames rage the fiercer . who would serve such a master , whose work is drudgery , and whose wages is death ? rom. . . what a woful spectacle was that poor wretch possessed with the legion ? would it not have pityed thine heart to have seen him among the tombs , cutting , and wounding of himself ? mark . . this is thy case , such is thy work . every stroke is a thrust at thine heart . tim. . . conscience indeed is now asleep ; but when death and judgment shall bring thee to thy senses , then thou wilt feel the raging smart and anguish of every wound . the convinced sinner is a sensible instance of the miserable bondage of sin . conscience flies upon him , and tells him what the end of these courses will be : and yet such a slave is he to his lusts , that on he must , though he see it will be his endless perdition : and when the temptation comes , lust gets the bit in its mouth , breaks all the cords of his vows and promises , and carries him headlong to his own destruction . vi. the furnace of eternal vengeance is heated ready for thee . esay . . hell and destruction open their mouths upon thee , they gape for thee , they groan for thee , esay . . waiting as it were with a greedy eye , as thou standest upon the brink , when thou wilt drop in . if the wrath of a man may be , as the roaring of a lion , prov. . more heavy than the sand ; prov. . . what is the wrath of the infinite god ? if the burning furnace heated in nebuchadnezars fiery rage , when he commanded it to be made yet seven times hotter , were so fierce as to burn up even those that drew near it , to throw the three children in : dan. . , . how hot is that burning oven of the almighty's fury ? mal. . . surely this is seventy times seven more fi●rce . what thinkest thou , o man , of being a faggot in hell to all eternity ? can thine heart indure , or can thine hands be strong , in the day that i shall deal with thee , saith the lord of hosts ? ezek. . . canst thou dwell with everlasting burnings ? canst thou abide the consuming fire ? esay . . when thou shalt be as a glowing iron in hell , and thy whole body and soul shall be as perfectly possessed by gods burning vengeance , as the fiery sparkling iron , when heated in the fiercest forge ? thou canst not bear gods whip : how then wilt thou endure his scorpions ? thou art even crushed , and ready to wish thy self dead , under the weight of his finger : how then wilt thou bear the weight of his loins ? the most patient man that ever was , did curse the day that ever he was born , iob . . and even wooe death to come and end his misery , iob . , . when god did but let out one little drop of his wrath . how then wilt thou endure , when god shall pour out all his vials , and set himself against thee to torment thee ? when he shall make thy conscience the tunnel , by which he will he pouring his burning wrath into thy soul for ever ; and when he shall fill all thy powers as full of torment , as they be now full of sin ? when immortality shall be thy misery , and to die the death of a bruit , and be swallowed into the gulf of annihilation , shall be such a felicity , as a whole eternity of wishes , and an ocean of tears shall never purchase ? now thou canst put off the evil day , and canst laugh and be merry , and forget the terror of the lord : cor. . . but how wilt thou hold out , or hold up , when god shall cast thee into a bed of torments , rev. . . and make thee to lie down in sorrows ? esay . . when roarings and blasphemy shall be thine only musick , and the wine of the wrath of god , which is poured out without mixture into the cup of his indignation , shall be thine only drink ? rev. . . when thou shalt draw in flames for thy breath , and the horrid stench of sulphur shall be thine only perfume ? in a word , when the smoak of thy torment shall ascend for ever and ever , and thou shalt have no rest night nor day , no rest in thy conscience , no ease in thy bones , but thou shalt be an execration , and an astonishment , and a curse , and a reproach for evermore ? ier. . . oh sinner , stop here ; and consider . if thou art a man and not a senseless block , consider . bethink thy self where thou standest : why upon the very brim of this furnace . as the lord liveth and thy soul liveth , there is but a step between thee and this . sam. . . thou knowest not , when thou liest down , but thou maist be in before the morning : thou knowest not when thou risest but thou maist drop in before the night . darest thou make light of this ? wilt thou go on in such a dreadful condition , as if nothing ailed thee ? if thou puttest it off , and sayest , this doth not belong to thee ; look again over the foregoing chapter , and tell me the truth , are none of those black marks found upon thee ? do not blind thine eyes , do not deceive thy self : see thy misery while thou maist prevent it . think what 't is to be a vile cast-out , a damned reprobate , a vessel of wrath , into which the lord will be pouring out his tormenting fury , while he hath a being . rom. . . divine wrath is a fierce , deut. . . devouring , esay . . everlasting , mat. . . unquenchable fire ; mat. . . and thy soul and body must be the fuel upon which it will be feeding for ever , unless thou consider thy ways , and speedily turn to the lord by a sound conversion . they that have been only singed by this fire , and had no more but the smell thereof passing upon them , oh what amazing spectacles have they been . whose heart would not have melted , to have heard spira's outcries , to have seen chaloner that monument of justice , worn to skin and bones blaspheming the god of heaven , cursing himself , and continually crying out , o torture , torture , torture , o torture , torture , as if the flames of wrath had already took hold of him ? to have heard rogers crying out , i have had a little pleasure , and now i must to hell for evermore ; wishing but for this mitigation , that god would but let him lie burning for ever behind the back of that fire ( on the hearth ) and bringing in this sad conclusion still , at the end of whatever was spoken to him to afford him some hope , i must to hell , i must to the furnace of hell , for millions of millions of ages . oh if the fears and fore thoughts of the wrath to come be so terrible , so intolerable , what is the feeling of it ! sinners , 't is but in vain to flatter you ; this would be but to toll you into the unquenchable fire : know ye from the living god , that here you must lie , with these burnings must you dwell , till immortality die , and immutability change , till eternity run out , and omnipotency is no longer able to torment , except you be in good earnest renewed throughout by sanctifying grace . vii . the law dischargeth all its threats and curses at thee . gal. . . rom. . oh how dreadfully doth it thunder ? it spits fire and brimstone in thy face . its words are as drawn swords , and as the sharp arrows of the mighty . it demands satisfaction to the uttermost , and cries , justice , justice . it speaks bloud , and war , and wounds , and death against thee . oh the execrations , and plagues , and deaths , that this murdering-piece is loaded with ! ( read deut. . , . &c. ) and thou art the mark at which this shot is levelled . o man , away to the strong hold , zech. . . away from thy sins : haste to the sanctuary , the city of refuge , heb . . even the lord jesus christ ; hide thee in him , or else thou art lost without any hope of recovery . viii . the gospel it self binds the sentence of eternal condemnation upon thee . mark . . if thou continuest in thine impenitent and unconverted estate , know , that the gospel denounceth a much sorer condemnation , than ever would have been for the transgression only o● the first covenant . is it not a dreadful case , to have the gospel it self fill its mouth with threats , and thunder , and damnation ? to have the lord to roar from mount sion against thee ? ioel . . hear the terrour of the lord : he that believeth not shall be damned . except ye repent , ye shall all perish . luke . . this is the condemnation , that light is come into the world , and men love darkness rather than light . john. . . he that believeth not , the wrath of god abideth on him . john . . if the word spoken by angels was stedfast , and every transgression and disobedience received a just recompence of reward : how shall we escape , if we neglect so great salvation ? heb. . , . he that despised moses law , died without mercy : of how much sorer punishment shall he be thought worthy , that hath trampled under foot the son of god ? heb. . , . application . and is it true indeed ? is this thy misery ? yea 't is as true as god is . better open thine eyes and see it now , while thou maist remedy it , than blind and harden thy self , till , to thy eternal sorrow , thou shalt feel what thou wouldest not believe : and if it be true , what dost thou mean to loyter , and linger in such a case as this ? alas for thee poor man , how effectually hath sin undone thee , and depraved thee , and despoiled thee even of the reason to look after thine own everlasting good ! oh miserable caitiff , what stupour and senselesness hath surprised thee ! oh let me knock up and awake this sleep●r . who dwells within the walls of this flesh ? is there ever a soul here , a rational understanding soul ? or art thou only a walking ghost , a senseless iump ? art thou a reasonable soul , and yet so far brutified , as to forget thy self immortal , and to think thy self to be as the beasts that perish ? art thou turned into flesh , that thou savourest nothing but gratifying the sense , and making provision for the flesh ? or else having reason to understand the eternity of thy future state , dost thou yet make light of being everlastingly miserable ? which is to be so much below a brute , as it is worse to act against reason , than to act without it . oh unhappy soul , that wast the glory of man , the mate of angels , and the image of god! that wast gods representative in the world , and hadst the supremacy amongst the creatures , and the dominion over thy makers works ! art thou now become a slave to sense , a servant to so base an idol , as thy belly ? for no higher felicity , than to fill thee with the wind of mans applause , or heaping together a little r●fined earth , no more suitable to thy spiritual , immortal nature , than the dirt , and sticks ? oh why dost thou not bethink thee , where thou shalt be for ever ? death is at hand . the iudge is even at the door . iames . . yet a little while , and time shall be no longer . rev. . , . and wilt thou run the hazard of continuing in such a state , in which if thou be overtaken , thou art irrecoverably miserable . come then , arise , and intend thy nearest concernments . tell me wither art thou going ? what , wilt thou live in such a course , wherein every act is a step to perdition ? and thou dost not know , but the next night , thou maist make thy bed in hell ? oh! if thou hast a spark of reason , consider , and turn , and hearken to thy very friend , who would therefore shew thee thy present misery , that thou mightest in time make thine escape , and be eternally happy . hear what the lord saith ; fear ye not me saith the lord ? will ye not tremble at my presence ? ier. . . oh sinners , do you make light of the wrath to come ? mat. . . i am sure there is a time coming , when you will not make light of it . why , the very devils do believe and tremble . iames . . what , you more hardened than they ? will you run upon the edge of the rock ? will you play at the hole of the asp ? will you put your hand upon the cockatrice den ? will you dance about the fire , till you are burnt ? or dally with devouring wrath , as if you were at a point of indifferency , whether you did escape it , or endure it ? oh madness of folly ! solomon's mad man , that casteth firebrands , and arrows , and death , and faith , am i not in jest ? prov. . . is nothing so distracted as the wilful sinner , luke . . that goeth on in his unconverted estate without sense , as if nothing ailed him . the man that runs on the cannons mouth , that sports with his blood , or le ts out his life in a frolick , is sensible , sober and serious , to him that goeth on still in his trespasses . psal. . . for he stretcheth out his hand against god , and strengtheneth himself against the almighty . he runneth upon him , even upon his neck , upon the thick bosses of his buckler . job . . , . is it wisdome to play with the second death , or to venture into the lake that burneth with fire and brimstone , rev . . as if thou wert but going to wash thee or swim for thy recreation ? wilt thou as it were fetch thy vieze , and jump into eternal flames , as the children through the bonfire ? what shall i say ? i can find out no expression , no comparison whereby to set forth the dreadful distraction of that soul , that shall go on in sin . awake , awake , eph. . . oh sinner : arise and take thy flight . there is but one door that thou maist fly by , and that is the strait door of conversion and the new birth . unless thou turn unfeignedly from all thy sins , and come in to jesus christ , and take him for the lord thy righteousness , and walk in him in holiness and newness of life , as the lord liveth , it is not more certain that thou art now out of hell , than that thou shalt without fail be in it , but a few days and nights from hence . oh set thine heart to think of thy case : is not thine everlasting misery or welfare , that which doth deserve a little consideration ? look again over the miseries of the unconverted . if the lord hath not spoken by me , regard me not . but if it be the very word of god , that all this misery lies upon thee , what a case art thou in ? is it for one that hath his senses to live in such a condition , and not to make all possible expedition for preventing his utter ruine ? o man , who hath bewitched thee , gal. . . that in the matters of the present life thou shouldst be wise enough to forecast thy business , foresee , thy danger , and prevent the mischief ; but in matters of everlasting consequence shouldst be slight and careless , as if they little concerned thee ? why , is it nothing to thee to have all the attributes of god engaged against thee ? canst thou do well without his favour ? canst thou escape his hands , or endure his vengeance ? dost thou hear the creation groaning under thee , and hell groaning for thee , and yet think thy case good enough ? art thou in the paw of the lion , under the power of corruption , in the dark and noisome prison , fetter'd with thy lusts , working out thine own damnation , and is not this worth the considering ? wilt thou make light of all the terrours of the law , of all its curses , and thunderbolts , as if they were but the reports of the childrens pop-guns , or thou wert to war with their paper pellets ? dost thou laugh at hell and destruction , or canst drink the envenomed cup of the almighties fury , as if it were but a common potion ? gird up now thy loins like a man , for i will demand of thee , and answer thou me . iob . . art thou such a leviathan , as that the scales of thy pride should keep thee from thy makers coming at thee ? wilt thou esteem his arrows as straw , and the instruments of death as rotten wood ? art thou chief of all the children of pride , even that thou should'st count his darts as stubble , and laugh at the shaking of his spear ? art thou made without fear , and contemnest his barbed irons ? iob. . art thou like the horse , that paweth in the valley , and rejoyceth in his strength : he goeth out to meet the armed men ? dost thou m●●k at fear and art not affrighted , neither turnest back from gods sword ? when his quiver ratleth against thee , the glittering spear and the shield ? iob. . , , . well , if the threats and calls of the word will not fear thee , nor awaken thee , i am sure death and judgment will. oh what wilt thou do when the lord cometh forth against thee , and in his fury falleth upon thee , and thou shalt feel what thou readest ? if when daniel's enemies were cast into the den of lions both they and their wives , and their children , the lions had the mastery of them , and brake all their bones in pieces , ere ever they came at the bottom of the den : dan. . . what shall be done with thee , when thou fallest into the hands of the living god ? when he shall gripe thee in his iron arms , and grind and crush thee to a thousand pieces in his wrath ? oh do not then contend with god. repent and be converted , so none of this shall come upon thee . esay . , . seek ye the lord while he may be found , call ye upon him while he is near . let the wicked forsake his way , and the unrighteous man his thoughts , and let him return unto the lord and he will have mercy on him , and to our god for he will abundantly pardon . chap. vi. containing directions for conversion . mark . . and there came one , and kneeled to him , and asked him ; good master , what shall i do , that i may inherit eternal life ? before thou readest these directions , i advise thee , yea i charge thee before god , and his holy angels , to resolve to follow them , ( as far as conscience shall be convinced of their agreeableness to gods word , and thy estate , ) and call in his assistance , and blessing that they may succeed . and as i have sought the lord , and consulted his oracles , what advice to give thee ; so must thou entertain it , with that aw , reverence , and purpose of obedience , that the word of the living god doth require . now then attend . set thine heart unto all that i shall testify unto thee this day , for it is not a vain thing , it is your life . deut. . . this is the end of all that hath been spoken hitherto , to bring you to set upon turning , and making use of gods means for your conversion . i would not trouble you , nor torment you before the time with the forethoughts of your eternal misery , but in order to your making your escape . were you shut up under your present misery , without remedy , it were but mercy ( as one speaks ) to let you alone , that you might take in that little poor comfort , that you are capable of , here in this world . but you may yet be happy , if you do not willfully refuse the means of your recovery . behold , i hold open the door unto you : arise and take your flight . i set the way of life before you , walk in it , and you shall live , and not die . deut. . . ier. . . it pities me to think , you should be your own murderers , and throw your selves headlong , when god and men cry out to you , as peter in another case to his master , spare thy self . a noble virgin , that attended the court of spain , was wickedly ravished by the king ; and hereupon exciting the duke her father to revenge , he called in the moors to his help : who , when they had executed his design , miserably wasted and spoiled the countrey : which this virgin laying exceedingly to heart , shut her self up in a tower belonging to her fathers house , and desired her father and mother might be called forth : and bewailing to them her own wretchedness , that she should have occasioned so much misery and desolation to her countrey , for the satisfying of her revenge , she told them , she was resolved to be avenged upon her self . her father and mother besought her to pity her self , and them : but nothing would prevail , but she took her leave of them , and threw her self off the battlements , and so perished before their faces . just such is the willful destruction of ungodly men . the god that made them beseecheth them , and cryeth out to them , as paul to the distracted jaylor , when about to murder himself , do thy self no harm . the ministers of christ forewarn them and follow them , and fain would hold them back . but alas ! no expostulations , nor obtestations will prevail ; but men will hurl themselves into perdition , while pity it self looketh on . what shall i say ? would it not grieve a person of any humanity , if in the time of a reigning plague he should have a receipt ( as one well ) that would infallibly cure all the countrey , and recover the most hopeless patients , and yet his friends and neighbours should dye by the hundreds about him because they would not use it ? men and brethren , though you carry the certain symptoms of death in your faces , yet i have a receipt that will cure you all , that will cure infallibly . follow but these few directions , and if you do not then win heaven , i will be content to lose it . hear then , o sinner , and as ever thou wouldst be converted and saved , embrace this following counsel . direct . i. set it down with thy self as an undoubted truth , that it is impossible for thee ever to get to heaven , in this thine unconverted estate . can any other but christ save thee ? and he tells thee he will never do it , except thou be regenerated and converted . mat. . . iohn . . . doth not he keep the keys of heaven ? and canst thou get in without his leave , as thou must , if ever thou comest thither in thy natural condition , without a sound and through renovation ? dir. ii. labour to get a thorow sight and lively sense and feeling of thy sins . till men are weary and heavy laden , and pricked at the heart , and stark sick of sin , they will not come to christ in his way , for ease and cure , nor to purpose enquire , what shall we do ? mat. . . act. . . mat. . . they must set themselves down for dead men , before they will come unto christ , that they may have life , iohn . . labour therefore to set all thy sins in order before thee . never be afraid to look upon them , but let thy spirit make diligent search . psal. . . enquire into thine heart , and into thy life . enter into a thorow examination of thy self , and of all thy wayes , psal. . . that thou maist make a full discovery ; and call in the help of gods spirit , in the sense of thine own inability hereunto : for it is his proper work to convince of sin . iohn . . spread all before the face of thy conscience , till thine heart and eyes be set abroach . leave not striving with god , and thine own soul , till it cry out under the sense of thy sins , as the inlightened jaylour , what must i do to be saved ? acts . . to this purpose meditate of the numerousness of thy sins . david's heart failed when he thought of this , and considered that he had more sins than hairs . psal. . . this made him to cry out upon the multitudes of gods tender mercies . psal. . . the loathsome carcase doth not more hatefully swarm with crawling worms , than an unsanctified soul with filthy lusts . they fill the head , the heart , the eyes and mouth of him . look backward , where was ever the place , what was ever the time , in which thou didst not sin ? look inward , what part or power canst thou find in soul or body , but it is poisoned with sin ? what duty dost thou ever perform , into which this poison is not shed ? oh how great is the sum of thy debts , who hast been all thy life long running upon the books , and never didst , nor canst pay off one penny ? look over the sin of thy nature , and all its cursed brood , the sins of thy life . call to mind thine omissions , commissions , the sins of thy thoughts , of thy words , of thine actions ; the sins of thy youth , the sins of thy years &c. be not like a desperate bankrupt , that is afraid to look over his books . read the records of conscience carefully , these books must be opened sooner , or later . rev. . . meditate upon the aggravations of thy sins , as they are the grand enemies against the god of thy life , against the life of thy soul : in a word they are the publick enemies of all mankind . how do david , ezra , daniel and the good levites aggravate their sins , from the consideration of their injuriousness to god , their opposition to his good and righteous laws , the mercies , the warnings that they were committed against . nehem. . dan. . ezra . . oh the work that sin hath made in the world ! this is the enemy that hath brought in death , that hath robbed and enslaved man , that hath blacked the devil , that hath digged hell ; rom. . . 〈◊〉 . . iohn . . this is the enemy that hath turned the creation upside down , and sown dissension between man and the creatures , between man and man , yea between man and himself , setting the sensitive part against the rational , will against judgment , lust against conscience ; yea worst of all , between god and man , making the lapsed sinner both hateful to god , and a hater of him . zech. . . o man , how canst thou make so light of sin ? this is the traitour , that sucked the blood of the son of god , that sold him , that mocked him , that scourged him , that spat in his face , that digged his hands , that pierced his side , that pressed his soul , that mangled his body , that never lest , till it had bound him , condemned him , nailed him , crucified him , and put him to open shame . esay . , , . this is that deadly poison , so powerful of operation , as that one drop of it , shed upon the root of mankind , hath corrupted , spoiled , and poisoned , and undone his whole race at once . rom. . , . this is the common butcher , the bloody executioner , that hath killed the prophets , that hath burnt the martyrs , that hath murdered all the apostles , all the patriarchs , all the kings and potentates , that hath destroyed cities , swallowed empires , butchered and devoured whole nations . whatever was the weapon that 't was done by , sin was it that did the execution . rom. . . dost thou yet think it but a small thing ? if adam and all his children could be digged out of their graves , and their bodies piled up to heaven , and an inquest were made , what matchless murderer were guilty of all this blood : it would be all found in the skirts of sin . study the nature of sin , till thy heart be brought to fear and loath it . and meditate on the aggravations of thy particular sins , how thou hast sinned against all gods warnings , against thine own prayers , against mercies , against corrections , against clearest light , against freest love , against thine own resolutions , against promises , vows , covenants of better obedience , &c. charge thy heart home with these things , till it blush for shame , and be brought out of all good opinion of it self . ezra . . meditate upon the desert of sin . it cryeth up to heaven : it calls for vengeance . gen. . . it s due wages is death , damnation . it pulls the curse of god upon the soul and body . gal. . . deut. . the least sinful word , or thought , laies thee under the infinite wrath of god almighty . rom. . , . mat. . . oh what a load of wrath , what a weight of curses , what a treasure of vengeance have all the millions of thy sins then deserved ! rom. . . ioh. . . oh judge thy self that the lord may not judge thee . cor. . . meditate upon the deformity , and defilement of sin . 't is as black as hell , the very image and likeness of the devil drawn upon thy soul. iohn . , . it would more affright thee , to see thy self in the hateful deformity of thy nature , than to see the devil . there is no mire so unclean , no vomit so loathsome , no carcase or carrion so offensive , no plague or leprosie so noisom as sin , in which thou art all enrolled , 〈◊〉 covered with its odious filth , whereby 〈◊〉 art rendred more displeasing to the pure and holy nature of the glorious god , than the most filthy object , composed of whatever is hateful to all thy senses , can be to thee . iob . , . couldst thou take up a toad into thy bosom ? couldst thou cherish it and take delight in it ? why , thou art as contrary to the pure and perfect holiness of the divine nature , and as loathsome as that is to thee , mat. . . till thou art purified by the blood of jesus , and the power of renewing grace . above all other sins , fix the eye of consideration on these two . . the sin of thy nature . 't is to little purpose to lop off the branches , while the root of original corruption remains untouched . in vain do men lave out the streams , when the fountain is still running , that fills up all again . let the axe of thy repentance ( with david's ) go to the root of sin . psal. . . study thy natural pollution ; how universal it is , how deep , how close , how permanent it is , till thou dost cry out with paul's feeling , upon thy body of death . rom. . . look into all thy parts and powers , and see what unclean vessels , what styes , what dunghills , what sinks they are become . heu miser , quid sum ? vas f●erquilinii , concha putredinis , plenus foetore & horrore . august . solil . c. . the heart is never soundly broken , till throughly convinced of the heynousness of original sin . here fix thy thoughts . this is that , that makes thee backward to all good , prone to all evil ; rom. . . that sheds blindness , pride , prejudices , unbelief into thy mind ; enmity , unconstancy , obstinacy , into thy will ; inordinate heats and colds into thy affections ; insensibleness , benummedness , unfaithfulness into thy conscience , slipperiness into thy memory , and in a word hath put every wheel of thy soul out of order , and made it of an habitation of holiness , to become a very hell of iniquity . iames . . this is that that hath defiled , corrupted , perverted all thy members , and turned them into weapons of unrighteousness , and servants of sin ; rom. . . that hath filled the head with carnal and corrupt designs , mic. . . the hands with sinful practices , esay . . the eyes with wandring and wantonness , pet. . . the tongue with deadly poison ; iames . . that hath opened the ears to tales , flattery , and filthy communication , and shut them against the instruction of life ; zech. . , . and hath rendred thy heart a very mint and forge of sin , and the cursed womb of all deadly conceptions ; mat. . . so that it poureth forth its wickedness without ceasing , pet. . even as naturally , freely , unweariedly , as a fountain doth pour forth its water , ier. . . or the raging sea doth cast forth mire and dirt . esay . . and wilt thou yet be in love with thy self , and tell us any longer of thy good heart ? o never leave meditating on this desperate contagion of original corruption , till with ephraim thou bemoan thy self , ier. . . and with deepest shame and sorrow smite on thy breast as the publican , luk. . . and with iob abhor thy self and repent in dust and ashes . iob . . . the particular evil that thou art most addicted to . find out all its aggravations . set home upon thy heart all gods threatnings against it . repentance drives before it the whole herd ; but especially sticks the arrow in the beloved sin , and singles this out , above the rest , to run it down . psal. . . oh labour to make this sin odious to thy soul , and double thy guards , and thy resolutions against it , because this hath , and doth , most dishonour god , and endanger thee . dir. iii. strive to affect thy heart with a deep sense of thy present misery . read over the foregoing chapter again and again , and get it out of the book into thine heart . remember when thou liest down , that for ought thou knowest , thou maist awake in flames , and when thou risest up , that by the next night thou maist make thy bed in hell . is it a jesting matter to live in such a fearful case ? to stand tottering upon the brink of the bottomless pit , and to live at the mercy of every disease , that if it will but fall upon thee , will send thee forthwith into the burnings ? suppose thou sawest a condemned wretch hanging over nebuch●dnezar's burning fiery furnace by nothing but a twine thread , which were ready to break every moment : would not thine heart tremble for such a one ? why , thou art the man. this is thy very case , o man , woman , that readest this , if thou be yet unconverted . what if the thred of thy life should break ? ( why , thou knowest not but it may be the next night , yea the next moment ) where wouldst thou be then ? whither wouldst thou drop ? verily , upon the crack but of this thred , thou fallest into the lake , that burneth with fire and brimstone , where thou must lie scalding and sweltring in a fiery ocean , while god hath a being , if thou die in thy present case . and doth not thy soul tremble as thou readest ? do not thy tears bedew the paper , and thy heart throb in thy bosom ? dost thou not yet begin to smite on thy breast , and bethink thy self , what need thou hast of a change ? oh what is thy heart made of ! hast thou not only lost all regard to god , but art without any love and pity to thy self ? oh study thy misery , till thy heart do cry out for christ , as earnestly , as ever a drowning man did for a boat , or the wounded for a chirurgeon . men must come to see the danger , and feel the smart of their deadly sores and sickness , or else christ will be to them a physician of no value . mat. . . then the man-slayer hastens to the city of refuge , when pursued by the avenger of blood . men must be even forced , and fired out of themselves , or else they will not come to christ. 't was distress and extremity , that made the prodigal think of returning . luke . , . while laodicea thinks her self rich , increased in goods , in need of nothing , there is little hope . she must be deeply convinced of her wretchedness , blindness , poverty , nakedness , before she will come to christ for his gold , raiment , eye-salve . rev. . , . therefore hold the eyes of conscience open , amplify thy misery , as much as possible . do not fly the sight of it , for fear it should fill thee with terrour . the sense of thy misery is but , as it were , the suppuration of the wound , which is necessary to the cure . better fear the torments that abide thee now , than feel them hereafter . dir. iv. settle it upon thine heart , that thou art under an everlasting inability ever to recover thy self . never think thy praying , reading , hearing , confessing , amending will do the cure . these must be attended ; but thou art undone if thou restest in them . rom. . . thou art a lost man , if thou hopest to escape drowning upon any other plank , but jesus christ. act. . . thou must unlearn thy ●elf , and renounce thine own wisdom , thine own righteousness , thine own strength , and throw thy self wholly upon christ , as a man that swimmeth casteth himself upon the water , or else thou canst not escape . while men trust in themselves , and establish their own righteousness , and have confidence in the flesh , they will not come savingly to christ. luke . . phil. . . thou must know thy gain to be but loss and dung , thy strength but weakness , thy righteousness rags and rottenness , before there will be an effectual closure between christ and thee . phil. . , , . cor. . . esay . . can the liveless carcase shake off his grave-cloths , and loose the bonds of death ? then maist thou recover thy self , who art dead in trespasses , and sins , and under an impossibility of serving thy maker ( acceptably ) in this condition . rom. . . heb. . . therefore , when thou goest to pray , or meditate , or to do any of the duties , to which thou art here directed ; go out of thy self , call in the help of the spirit , as despairing to do any thing pleasing to god , in thine own strength . yet neglect not thy duty , but lie at the pool , and wait in the way of the spirit . while the eunuch was reading , then the holy-ghost sent philip to him . act. . , . when the disciples were praying , act. . . when cornelius and his friends were hearing , act. . . then the holy-ghost fell upon them and filled them all . strive to give up thy self to christ. strive to pray , strive to meditate , strive an hundred and an hundred times , try to do it as well as thou canst , and while thou art endeavouring in the way of thy duty , the spirit of the lord will come upon thee , and help thee to do , what of thy self thou art utterly unable unto . prov. . . dir. v. forthwith renounce all thy sins . if thou yield thy self to the ordinary practice of any sin , thou art undone . rom. . . in vain dost thou hope for life by christ , except thou depart from iniquity . tim. . . forsake thy sins , or else thou canst not find mercy . prov. . . thou canst not be married to christ , except divorced from sin . give up the traitour or you can have no peace with heaven . cast the head of sheba over the wall . keep not dalilah in thy lap . thou must part with thy sins , or with thy soul. spare but one sin , and god will not spare thee . never make excuses : thy sins must die , or thou must die for them . psal. . . if thou allow of one sin , though but a little , a secret one , though thou maist plead necessity , and have a hundred shifts and excuses for it , the life of thy soul must go for the life of that sin ; ezek. . . and will it not be dearly bought ? o sinner , hear and consider . if thou wilt part with thy sins , god will give thee his christ : is not this a fair exchange ? i testify unto thee this day , that if thou perish , it is not because there was never a saviour provided , nor life tendered : but because thou preferredst ( with the jews ) the murderer before a saviour , sin before christ , and lovedst darkness rather than light . iohn . . search thy heart therefore with candles , as the jews did their houses for leaven , before the passeover : labour to find out thy sins . enter into thy closet , and consider , what evil have i lived in ? what duty have i neglected towards god ? what sin have i lived in against my brother ? and now strike the darts through the heart of thy sin , as ioab did through absalom's . sam. . . never stand looking upon thy sin , nor rolling the morsel under thy tongue : iob . . but spit it out as poison , with fear and detestation . alas , what will thy sins do for thee , that thou shouldst stick at parting with them ? they will flatter thee , but they will undo thee , and cut thy throat while they smile upon thee , and poison thee while they please thee , and arm the justice and wrath of the infinite god against thee . they will open hell for thee , and pile up fuel to burn thee . behold the gibbet that they have prepared for thee . oh serve them like haman , and do upon them the execution , they would else have done upon thee . away with them , crucify them , and let christ only be lord over thee . dir. vi. make a solemn choice of god for thy portion and blessedness . deut. . . with all possible devotion and veneration avouch the lord for thy god. set the world with all its glory , and paint , and gallantry , with all its pleasures and promotions on the one hand , and set god with all his infinite excellencies and perfections on the other , and see that thou do deliberately make thy choice . iosh. . . take up thy rest in god. iohn . . set thee down under his shadow . cant. . . let his promises and perfections turn the scale against all the world . settle it upon thy heart , that the lord is an all-sufficient portion , that thou canst not be miserable , while thou hast a god to live upon . take him for thy shield and exceeding great reward . god alone is more than all the world . content thy self with him . let others carry the preferments and glory of the world , place thou thy happiness in his favour , and the light of his countenance . psal. . , . poor sinner , thou art fallen off from god , and hast engaged his power , and wrath against thee . yet know that of his abundant grace , he doth offer to be thy god again in christ. cor. . , . what sayest thou man ? wilt thou have the lord for thy god ? why , take this counsel , and thou shalt have him . come to him by his christ. iohn . . renounce the idols of thine own pleasure , gain , reputation : thess. . . let these be pulled out of the throne , and set gods interest upmost in thine heart . take him as god , to be chief in thine affections , estimations , intentions ; for he will not endure to have any set above him ; rom. . . psal. . . in a word , thou must take him in all his personal relations , and in all his essential perfections . first , in all his personal relations . god the father must be taken for thy father . ier. . , , . o come to him with the prodigal , father i have sinned against heaven , and in thy sight , and am not worthy to be called thy son : but since of thy wonderful mercy , thou art pleased to take me , that am of my self a dog , a swine , a devil to be thy child , i solemnly take thee for my father , i commend my self to thy care , and trust to thy providence , and cast my burden on thy shoulders . i depend on thy provision , and submit to thy correction , and trust under the shadow of thy wings , & hide in thy chambers , & fly to thy name . i renounce all confidence in my self● i repose my confidence in thee , i depose my concernments with thee . i will be for thee , and for no other . again , god the son must be taken for thy saviour , for thy redeemer , and righteousness . iohn . . he must be accepted , as the only way to the father , and the only means of life . heb. . . oh then put off the raiment of thy captivity , on with the wedding garment , and go and marry thy self to jesus christ. lord , i am thine , and all that i have , my body , my soul , my name , my estate . i send a bill of divorce to my other lovers : i give my heart to thee . i will be thine undividedly , thine everlastingly . i will set thy name on all i have , and use it only as thy goods , as thy loan , during thy leave , resigning all to thee . i will have no king , but thee : reign thou over me . other lords have had dominion over me : but now i will make mention of thy name only , and do here take an oath of fealty to thee , promising and vowing , to serve , and love , and fear thee , above all competitours . i disavow mine own righteousness , and despair of ever being pardoned and saved for mine own duties , or graces , and lean only on thine all-sufficient sacrifice and intercession for pardon , and life , and acceptance before god. i take thee for mine only guide and instructour , resolving to be led and directed by thee , and to wait for thy counsel , and that thine , shall be the casting voice with me . lastly , god the spiri● must be taken for thy sanctifier , rom. . , . gal. . , . for thine advocate , thy counseller , thy comforter , the teacher of thine ignorance , the pledge and earnest of thine inheritance . rom. . . psal. . . iohn . . eph. . . iohn . . eph. . . awake thou northwind , and come thou south , and blow upon my garden , cant. . . come thou spirit of the most high ; here is a house for thee , here is a temple for thee . here do thou rest for ever ; dwell here , and rule here . loe i give up the possession to thee , full possession . i send thee the keys of my heart , that all may be for thy use , that thou maist put thy goods , thy graces into every room . i give up the use of all to thee , that every faculty , and every member , may be thine instrument , to work righteousness , and do the will of my father , which is in heaven . secondly , in all his essential perfections . consider how the lord hath revealed himself to you in his word : will you take him as such a god ? o sinner , here 's the blessedst news that ever came to the sons of men . the lord will be thy god , gen. . . rev . . if thou will but close with him in his excellencies . wilt thou have the merciful , the gracious , the sin-pardoning god , to be thy god ? o yes ( saith the sinner ) i am undone else . but he further tells thee , i am the holy , and sin-hating god. if thou wilt be owned as one of my people , thou must be holy , pet. . . holy in heart , holy in life . thou must put away all thine iniquities , be they never so near , never so natural , never so necessary to the maintaining thy fleshly interest . unless thou will be at defiance with sin , i cannot be thy god. cast out the leaven : put away the evil of thy doings : cease to do evil : learn to do well , or else i can have nothing to do with thee . esay . , , . bring forth mine enemies , or there is no peace to be had with me . what doth thine heart answer ? lord , i desire to have thee as such a god. i desire to be holy , as thou are holy , to be made partaker of thy holiness . i love thee , not only for thy goodness and mercy , but for thy holiness and thy purity . i take thy holiness for my happiness . oh! be to me a fountain of holiness : set on me the stamp and impress of thy holiness . i will thankfully part with all my sins a● thy command . my willful sins i do forthwith forsake ; and for my infirmities , that i cannot get rid of , though i would ; i will strive against them , in the use of thy means . i detest them , and will pray and war against them , and never let them have quiet rest in my soul. beloved , whosoever of you will thus accept the lord for his god , he shall have him . again , he tells you ; i am the all-sufficient god. gen. . . will you lay all at my feet , and give it up to my dispose , and take me for your only portion ? will you own and honour mine all-sufficiency ? will you take me as your happiness and treasure , your hope and bliss ? i am a sun and shield , all in one : will you have me for your all ? gen. . psal. . . now what dost thou say to this ? doth thy mouth water after the onions and flesh-pots of egypt ? art thou loth to exchange thy earthly happiness , for a part in god : and though thou wouldst be glad to have god and the world too , yet thou canst not think of having him , and nothing but him , but hadst rather take up with the earth below , if god would but let thee keep it , as long as thou wouldst ? this is a fearful sign . but now if thou art willing to fell all for the pearl of great price ; mat. . . if thine heart answer , lord , i desire no other portion but thee . take the corn , and the wine , and the oyl whose will , so i may have the light of thy countenance . i pitch upon thee for my happiness . i gladly venture my self on thee , and trust my self with thee . i set my hopes in thee ; i take up my rest with thee . let me hear thee say , i am thy god , thy salvation , and i have enough , all i wish for . i will make no terms with thee , but for thy self . let me but have thee sure , let me be able to make my claim , and see my title to thy self ; and for other things , i leave them to thee . give me more , or less , any thing , or nothing , i will be satisfied in my god. take him thus , and he is thine own . again , he tells you ; i am the soveraign lord. if you will have me for your god , you must give me the supremacy . mat. . . i will not be an underling . you must not make me a second to sin , or any wordly interest . if you will be my people , i must have the rule over you . you must not live at your own list , will you come under my yoke ? will you bow to my government ? will you submit to my discipline , to my word , to my rod ? sinner , what sayst thou to this ? lord i had rather be at thy command , than live at mine own list . i had rather have thy will to be done , than mine . i approve of and consent to thy laws , and account it my priviledge to live under them . and though the flesh rebel , and often break over bounds , i am resolved to take no other lord but thee . i willingly take the oath of thy supremacy , and acknowledge thee for my leige soveraign , and resolve all my days to pay the tribute of worship , obedience , and love , and service to thee , and to live to thee as the end of my life . this is a right accepting of god. to be short , he tells you ; i am the true and faithful god. if you will have me for your god , you must be content to trust me . tim. . . prov. . . will you venture your selves upon my word , and depend on my faithfulness , and take my bond for your security ? will you be content to follow me , in poverty , and reproach , & affliction here , and to see much going out , and little coming in , and to tarry till the next world for your preferment ? mat. . . i deal much upon trust , will you be content to labour , and suffer , and to tarry for your returns , till the resurrection of the just ? luke . . the womb of my promise will not presently bring forth ; will you have the patience to wait ? heb. . . now beloved , what say you to this ? will you have this god for your god ? will you be content to live by faith , and trust him for an unseen happiness , an unseen heaven , an unseen glory ? do your hearts answer , lord , we will venture our souls upon thee , we commit our selves to thee : we roll upon thee , we know whom we have trusted : we are willing to take thy word : we will prefer thy promises , before our own possessions ; and the hopes of heaven , before all the enjoyments of the earth . we will wait thy leisure . what thou wilt here , so that we may have but thy faithful promise for heaven hereafter ? if you can in truth , and upon deliberation , thus accept of god , he will be yours . thus there must be , in a right conversion to god , a closing with him suitable to his excellencies . but when men close with his mercy , but not with his sin-hating holiness and purity ; or will take him for their benefactor , but not for their soveraign ; or for their patron , but not for their portion , this is no thorow , and so no sound conversion . dir. vii . accept of the lord iesus , in all his offices , with all his inconveniences , as thine . upon these terms christ may be had . sinner , thou hast undone thy self , and art plunged into the ditch of most deplorable misery out of which thou art never able to climb up . but jesus christ is able and ready to help thee , and he freely tenders himself to thee . heb. . . iohn . . be thy sins never so many , never so great , of never so long continuance , yet thou shalt be most certainly pardoned and saved , if thou dost not wretchedly neglect the offer , that in the name of god is here made unto thee . the lord jesus calleth to thee , to look unto him and be saved , esay . . to come unto him , and he will in no wise cast thee out . iohn . . yea he is a suiter to thee , and beseecheth thee to be reconciled , cor. . . he cryeth in the streets , he knocketh at thy door , he wooeth thee to accept of him , and life with him : prov. . . rev. . . if thou diest , 't is because thou wouldst not come to him for life . iohn . . now accept of an offered christ , and thou art made for ever . now give up thy consent to him , and the match is made , all the world cannot hinder it . do not stand off because of thine unworthiness . man , i tell thee , nothing in all the world can undo thee , but thine unwillingness . speak man , art thou willing of the match ? wilt thou have christ in all his relations to be thine , thy king , thy priest , thy prophet ? wilt thou have him with all his inconveniences ? take not christ hand over head : but sit down first , and count thy cost . wilt thou lay all at his feet ? wilt thou be content to run all hazards with him ? wilt thou take thy lot with him , fall where it will ? wilt thou deny thy self , take up thy cross , and follow him ? art thou deliberately , understandingly , freely , fixedly detetermined to cleave to him in all times , and conditions ? if so , my soul for thine , thou shalt never perish , iohn . . but art passed from death to life . here lies the main point of thy salvation , that thou be sound in thy covenant-closure with jesus christ , and therefore if thou love thy life , see that thou be faithful to god and thy soul here . dir. viii . resign up all thy powers and faculties , and thy whole interest to be his . they gave their own selves unto the lord. cor. . . present your bodies as a living sacrifice . rom. . . the lord seeks not yours , but you . resign therefore thy body with all its members to him , and thy soul with all its powers , that he may be glorified in thy body and in thy spirit , which are his . cor. . . in a right closure with christ , all the faculties give up to him : the judgment subscribes , lord thou art worthy of all acceptation , chief of ten thousand . happy is the man , that findeth thee . all the things that are to be desired , are not to be compared with thee . prov. . , , . the understanding lays aside its corrupt reasonings and cavils , and its prejudices against christ and his ways . it is now past questioning and disputing , and casts it for christ against all the world . it concludes , it 's good to be here , and sees such a treasure in this field , such value in this pearl , as is worth all . mat. . . oh here 's the richest bargain that ●ver i made● here 's the richest prize that ever man was offered : here 's the soveraignst remedy that ever mercy prepared : he is worthy of my esteem , worthy of my choice , worthy of my love , worthy to be embraced , adored , admired for ever more . rev. . . i approve of his articles : his terms are righteous and reasonable , full of equity and mercy . again , the will resigns . it stands no longer wavering , nor wishing , and woulding , but is peremptorily determin'd . lord , thy love hath overcome me thou hast won me , and thou shalt have me . come in lord , to thee i freely open . i consent to be saved in thine own way , thou shalt have any thing , thou shalt have all , let me have but thee . the memory gives up to christ : lord , here is a store-house for thee . out with this trash ; lay in thy treasure . let me be a granary , a repository of thy truths , thy promises , thy providences . the conscience comes in ; lord , i will ever side with thee . i will be thy faithful register . i will warn when the sinner is tempted , and smite when thou art offended . i will witness for thee , and judge for thee , and guide into thy ways , and will never let sin have quiet in this soul. the affections also come in to christ. o saith love , i am sick for thee . o saith desire , now i have my longing . here 's the satisfaction i sought for . here 's the desire of nations . here 's bread for me , and balm for me , all that i want . fear bows the knee with aw and veneration ; welcome lord : to thee will i pay my homage . thy word and thy rod shall command my motions . thee will i reverence and adore , before thee will i fall down and worship-grief likewise puts in , lord thy displeasure and thy dishonour , thy peoples calamities , and mine own iniquities shall be that , that shall set me abroach . i will mourn when thou art offended , i will weep when thy cause is mounded . anger likewise comes in for christ : lord nothing so enrages me , as my folly against thee , that i should be so befooled and bewitched , as to hearken to the flatteries of sin , and temptations of satan against thee . hatred too will side with christ. i protest mortal enmity with thine enemies , that i will never be friends with thy foes . i vow an immortal quarrel with every sin . i will give no quarter , i will make no peace . thus let all thy powers give up to jesus christ. again , thou must give up thy whole interest to him . if there be any thing , that thou keepest back from christ , it will be thine undoing . luke . . unless thou wilt forsake all ( in preparation and resolution of thy heart ) thou canst not be his disciple . thou must hate father and mother , yea and thine own life also in comparison of him , and as far as it stands in competition with him . mat. . . luke . , , , &c. in a word , thou must give him thy self , and all that thou hast , without reservation , or else thou 〈◊〉 have no part in him . dir. ix . make choice of the laws of christ as the rule of thy words , thoughts and actions . psal. . . this is the true converts choice . but here remember these three rules . . thou must choose them all . there is no coming to heaven by a partial obedience . read psal. . , , . ezek. . . none may think it enough to take up with the cheap and easie part of religion , and let alone the duties that are costly , and self-denying , and grate upon the interest of the flesh . you must take all , or none . a sincere convert , though he makes most conscience of the greatest sins , and weightiest duties ; yet he makes true conscience of little sins , and of all duties . psal. . , . mat. . . . for all times , for prosperity , and for adversity ; whether it rain , or shine . a true convert is resolved in his way : he will stand to his choice , and will not set his back to the wind , and be of the religion of the times . i have stuck to thy testimonies . i have enclined my heart to perform thy statutes alway , even to the end . thy testimonies have i taken , as an heritage for ever . psal. . , , , , . i will have respect unto thy statutes continually . . this must be done , not hand over head , but deliberately and understandingly . that disobedient son said , i go sir , but he went not . mat. . . how fairly did they promise : all that the lord our god shall speak unto thee , we will do it ; and it 's like they spake as they meant , but when it came to tryal , it was found that there was not such a heart in them , as to do what they had promised . de●●●● . , . if you would be sincere in closing with the laws and ways of christ , first , study the meaning , and the latitude and compass of them . remember , that they are very spiritual : they reach the very thoughts , and inclinations of the heart ; so that if you will walk by this rule , your very thoughts , and inward motions must be under government . again , that they are very strict and self-denying , quite contrary to the grain of your natural inclinations . mat. . . you must take the strait gate , the narrow way , and be content to have the flesh curbed from the liberty that it desires . mat. . . in a word , that they are very large : for the commandment is exceeding broad . psal. . . secondly , rest not in generals , ( for there 's much deceit in that ) but bring down thy heart to the particular commands of christ. those jews in the prophet seemed as well resolved as any in the world , and call god to witness , that they meant , as they said . but they stuck in generals . when gods command crosses their inclination , they will not obey . ier. . , , , , , . compared with ch . v. . take the assemblies larger catechism , and see their excellent and most compendious exposition of the commandments , and put thy heart to it . art thou resolved , in the strength of christ , to set upon the conscientious practice of every duty that thou findest to be there required of thee , and to set against every sin that thou findest there forbidden ? this is the way to be sound in gods statutes , that thou maist never be ashamed . psal. . thirdly , observe the special duties that thy heart is most against , and the special sins that 't is most inclin'd unto , and see whether it be truly resolved to perform the one , and forgo the other . what sayst thou to thy bosom sin , thy gainful sin ? what sayst thou to costly , and hazardous , and flesh-displeasing duties ? if thou haltest here , and dost not resolve by the grace of god to cross thy flesh , and put to it , thou art unsound . psal. . . psal. . . dir. x. let all this be compleated in a solemn covenant between god and thy soul. psal. . . neb. . . for thy better help therein , take these few directions . first , set apart some time , more than once to be spent in secret before the lord. . in seeking earnestly his special assistance , and gracious acceptance of thee . . in considering distinctly all the terms or conditions of the covenant , expressed in the form hereafter proposed . . in searching thine heart , whether thou art sincerely willing to forsake all thy sins , and to resign up thy self , body and soul unto god , and his service , to serve him in holiness and righteousness all the days of thy life . secondly , compose thy spirit into the most serious frame possible , suitable to a transaction of so high importance . thirdly , lay hold on the covenant of god , and rely upon his promise of giving grace and strength , whereby thou maist be enabled to perform thy promise . trust not to thine own strength , to the strength of thine own resolutions , but take hold on his strength . fourthly , resolve to be faithful , having engaged thine heart , opened thy mouth , and subscribed with thine hand unto the lord , resolve in his strength never to go back . lastly , being thus prepared , on some convenient time set apart for the purpose , set upon the work , and in the most solemn manner possible , as if the lord were visibly present before thine eyes , fall down on thy knees , and spreading forth thine hands towards heaven , open thine heart to the lord in these , or the like words . o most dreadful god , for the passion of thy son , i beseech thee accept of thy poor prodigal now prostrating himself at thy door : i have fallen from thee by mine iniquity , and am by nature a son of death , and a thousand-fold more the child of hell by my wicked practice : but of thine infinite grace thou hast promised mercy to me in christ , if i will but turn to thee with all my heart : therefore upon the call of thy gospel , i am now come in , and throwing down my weapons , submit my self to thy mercy . and because thou requirest , as the condition of my peace with thee , that i should put away mine idols , and be at defiance with all thine enemies , which i acknowledge i have wickedly sided with against thee , i here from the bottom of my heart renounce them all , firmly covenanting with thee , not to allow my self in any known sin , but conscientiously to use all the means that i know thou hast prescribed , for the death and utter destruction of all my corruptions . and whereas i have formerly inordinately and idolatrously let out my affections upon the world , i do here resign my heart to thee that madest it , humbly protesting before thy glorious majesty , that it is the firm resolution of my heart , and that i do unfeignedly desire grace from thee , that when thou shalt call me hereunto , i may practise this my resolution through thy assistance , to forsake all that is dear unto me in this world , rather than to turn from thee to the ways of sin ; and that i will watch against all its temptations , whether of prosperity , or adversity , lest they should withdraw my heart from thee : beseeching thee also to help me against the temptations of satan , to whose wicked suggestions i resolve by thy grace never to yield my self a servant . and because my own righteousness is but menstruous rags , i renounce all confidence therein , and acknowledge that i am of my self a hopeless , helpless , undone done creature , without righteousness , or strength . and forasmuch as thou hast of thy bottomless mercy offered most graciously to me wretched sinner , to be again my god through christ , if i would accept of thee : i call heaven and earth to record this day , that i do here solemnly avouch thee for the lord my god , & with all possible veneration , bowing the neck of my soul under the feet of thy most sacred majesty , i do here take thee the lord iehovah , father , son , and holy ghost , for my portion , and chief good , and do give up my self , body and soul for thy servant , promising and vowing to serve thee in holiness and righteousness all the days of my life . and since thou hast appointed the lord jesus christ , the only means of coming unto thee , i do here upon the bended knees of my soul accept of him as the only new and living way , by which sinners may have access to thee , and do here solemnly join my self in a marriage-covenant to him . o blessed jesus , i come to thee hungry and hardly bestead , poor and wretched , and miserable , and blind , and naked , a most loathsome polluted wretch , a guilty condemned malefactor , unworthy for ever to wash the feet of the servants of my lord , much more to be solemnly married to the king of glory : but sith such is thine unparallel'd love , i do here with all my power accept thee , and do take thee for my head and husband , for better , for worse , for richer , for poorer , for all times and conditions , to love , and honour , and obey thee before all others , and this to the death . i embrace thee in all thine offices : i renounce mine own worthiness , and do here avow thee to be the lord my righteousness : i renounce mine own wisdom , and do here take thee for mine only guide : i renounce mine own will , and take thy will for my law. and since thou hast told me that i must suffer if i will reign , i do here covenant with thee to take my lot , as it falls , with thee , and by thy crace assisting to run all hazards with thee , verily supposing that neither life nor death shall part between thee and me . and because thou hast been pleased to give me thy holy laws , as the rule of my life , and the way in which i should walk to thy kingdom ; i do here willingly put my neck under thy yoak , and set my shoulder to thy burden ; and subscribing to all thy laws , as holy , just , and good , i solemnly take them as the rule of my words , thoughts , and actions ; promising that though my flesh contradict and rebel , yet i will endeavour to order and govern my whole life according to thy direction ; and will not allow my self in the neglect of any thing that i know to be my duty . only because through the frailty of my flesh , i am subject to many failings ; i am bold humbly to protest , that unallowed miscarriages , contrary to the setled bent and resolution of my heart , shall not make void this covenant , for so thou hast said . now almighty god , searcher of hearts , thou knowest that i make this covenant with thee this day , without any known guile , or reservation , beseeching thee , that if thou espiest any flaw or falshood therein , thou wouldst discover it to me , and help me to do it aright . and now glory be to thee , o god the father , whom i shall be bold from this day forward , to look upon as my god and father ; that ever thou shouldest find out such a way for the recovery of undone sinners : glory be to thee , o god the son , who hast loved me and washed me from my sins in thine own blood , and art now become my saviour and redeemer : glory be to thee o god the holy ghost , who by the finger of thine almighty power hast turned about my heart from sin to god. o dreadful iehovah , the lord god omnipotent , father , son , and holy ghost , thou art now become my covenant-friend , and i through thine infinite grace , am become thy covenant-servant , amen , so be it . and the covenant which i have made on earth , let it be ratified in heaven . the author's advice . this covenant i advise you to make , not only in heart , but in word ; not only in word , but in writing ; and that you would with all possible reverence spread the writing before the lord , as if you would present it to him as your act and deed. and when you have done this , set your hand to it . keep it as a memorial of the solemn transactions that have passed between god and you , that you may have recourse to it in doubts and temptations . dir. xi . take heed of delaying thy conversion , and set upon a speedy and present turning . i made hast , and delayed not , psal. . . remember , and tremble at the sad instance of the ●oolish virgins , that came not till the door of mercy was shut ; mat. . and of a convinced felix , that put off paul to another season , and we never find that he had such a season more . act. . . o come in while it 's called to day , lest thou shouldest be hardened through the deceitfulness of sin ; lest thy day of grace should be over , and the things that belong to thy peace should be hid from thine eyes . now mercy is wooing of thee : now christ is waiting to be gracious to thee , and the spirit of god is striving with thee , now ministers are calling : now conscience is stirring : now the market is open , and oyl may be had , thou hast opportunity for the buying . now christ is to be had for the taking . oh! strike in with the offers of grace . oh! now , or never . if thou make light of this offer , god may swear in his wrath , thou shalt never tast of his supper . luke . . dir. xii . attend conscientiously upon the word , as the means appointed for thy conversion . iames . . . . cor. . . attend , i say , not customarily , but conscientiously , with this desire , design , hope , and expectation , that thou maist be converted by it . every sermon thou hearest , come with this thought : oh , i hope god will now come in : i hope this may be the time , this may be the man by whom god will bring me home . when thou art coming to the ordinances , lift up thine heart thus to god : lord let this be the sabbath , let this be the season , wherein i may receive renewing grace . oh let it be said , that to day such a one was born unto thee . object . thou wilt say , i have been long a hearer of the word , and yet it hath not been effectual to my conversion . answer . yea , but thou hast not attended upon it in this manner , as a means of thy conversion , nor with this design , nor praying for , and expecting of , this happy effect of it . dir. xiii . strike in with the spirit , when he begins to work upon thy heart . when he works convictions , oh do not stifle them , but joyn in with him , and beg the lord to carry on convictions to conversion . quench not the spirit : do not out-strive him : do not resist him . beware of putting out convictions by evil company , or worldly business . when thou findest any troubles for sin , and fears about thine eternal state , beg of god , that they may never leave thee , till they have wrought off thy heart throughly from sin and wrought it over to jesus christ. say to him , strike home lord : leave not the work in the midst . if thou seest , that i am not yet wounded enough , that i am not troubled enough , wound me yet deeper , lord. oh go to the bottom of my corruptions : let out the life blood of my sins . thus yield up thy self to the workings of the spirit , and hoise thy sails to his gusts . dir. xiv . set upon the constant and diligent use of serious and fervent prayer . he that neglects prayer , is a prophane and unsanctified sinner . iob . . he that is not constant in prayer , is but an hypocrite , iob . . ( unless the omission be contrary to his ordinary course , under the force of some instant temptation . ) this is one of the first things that conversion appears in , that it sets men on praying . act . . therefore set to this duty● let never a day pass over thee , wherein thou hast not morning and evening set apart some time for set and solemn prayer in secret . call thy family also together daily and duly , to worship god with thee . wo unto thee if thine be found amongst the families that call not on gods name . ier. . . but cold and lifeless devotions will not reach half way to heaven . be fervent , and importunate . importunity will carry it . but without violence the kingdom of heaven will not be taken . mat. . . thou must strive to enter , luke . . and wrestle with tears and supplications , as iacob , if thou meanest to carry the blessing . gen. . . comp . with hos. . . thou art undone for ever without grace : and therefore thou must put to it , and resolve to take no denial . that man that is fixed in this resolution , well i must have grace , and i will never give over , till i have a grant . i will never leave seeking , and waiting , and striving with god , and mine own heart , till he do renew me by the power of his grace ; this man is in the likeliest way to win grace . obj. but god heareth not sinners : their praier is an abomination . ans. distinguish between sinners . . there are resolved sinners : their praiers god abhors . . returning sinners : these god will come forth to , and meet with mercy though yet afar off . luke . . though the praiers of the unsanctified cannot have full acceptance ; yet god hath done much at the request of such , as at ahabs humiliation , and ninivehs fast . kings . . ionah . , , . surely thou maist go as far as these , though thou hast no grace : and how dost thou know but thou maist speed in thy suit , as they did in theirs ? yea , is he not far more likely to grant thee , than them ; since thou askest in the name of christ , and that not for temporal blessings , as they ; but for things much more pleasing to him , viz. for christ , grace , pardon , that thou maist be justified , sanctified , renewed , and fitted to serve him ? turn to those soul incouraging scriptures , prov. . , to . luke . , , , , . prov. . , . is it not good comfort , that he calleth thee ? mark. . . doth he set thee on the use of means , and dost thou think he will mock thee ? doubtless , he will not fail thee , if thou be not wanting to thy self . oh pray , and faint not . luke . . a person of great quality , having offended the duke of buckingham , the kings great favourite , being admitted into his presence after long waiting , prostrates himself at his feet , saying , i am resolved never to rise more , till i have obtained your graces favour , with which carriage he did overcome him . with such a resolution do thou throw thy self at the feet of god. 't is for thy life , and therefore follow him , and give not over . resolve thou wilt not be put off with bones , with common mercies . what though god do not presently open to thee ? is not grace worth the waiting for ? knock , and wait , and no doubt but sooner or later , mercy will come . and this know , that thou hast the very same encouragement to seek and wait , that the saints now in glory once had : for they were once in thy very case . and have they sped so well , and wilt not thou go to the same door , and wait upon god in the same course ? dir. xv. for sake thine evil company , prov. . . and forbear the occasions of sin . prov. . . thou wilt never be turned from sin , till thou wilt decline and forgo the temptations to sin . i never expect thy conversion from sin , unless thou art brought to so much self-denial , as to fly the occasions . if thou wilt be nibling at the bait , and playing on the brink , and tampering and medling with the snare , thy soul will surely be taken . where god doth expose men in his providence , unavoidably , to temptations , and the occasions are such as we cannot remove , we may expect special assistance in the use of his means . but when we tempt god by running into danger , he will not engage to support us , when we are tempted . and of all temptations , one of the most fatal and pernicious , is evil company . oh what hopeful beginnings have these often stifled ! oh the souls , the estates , the families , the towns , that these have ruined ! how many a poor sinner hath been enlightened , and convinced , and hath been just ready to give the devil the slip , and hath even escaped his snare , and yet wicked company have pull'd him back at last , and made him sevenfold more the child of hell. in one word , i have no hopes of thee , except thou wilt shake off thy evil company . christ speaketh to thee , as to them , in another case , if thou seek me , then let these go their way . iohn . . thy life lies upon it : forsake these , or else thou canst not live . prov. . . wilt thou be worse than the beast , to run on , when thou ●eest the lord with a drawn sword in thy way ? numb . . . let this sentence be written in capitals upon thy conscience , a companion of fools shall be destroyed . prov. . . the lord hath spoken it , and who shall reverse it ? and wilt thou run upon destruction , when god himself doth forewarn thee ? if god do ever change thy heart , it will appear in the change of thy company . oh ●ear , and fly this gulf , by which so many thousand souls● have been swallowed into perdition . it will be hard for thee indeed , to make thine escape . thy companions will be mocking thee out of thy religion , and will study to fill thee with prejudices against strictness , as ridiculous , and comfortless . they will be flattering thee , and alluring thee : but remember the warnings of the holy ghost : my son , if sinners entice thee , consent thou not . if they say , come with us : cast in thy lot among us : walk not thou in the way with them , refrain thy foot from their path . avoid it , pass not by it , turn from it , and pass away . for the way of the wicked is as darkness , they know not at what they stumble . they lay wait for their own blood : they lurk privily for their own lives . prov. . . to the . prov. . , to the . my soul is moved within me , to see how many of my hearers are like to perish , both they , and their houses , by this wretched mischief , even the haunting of such places , and company , whereby they are drawn into sin . once more i admonish you , as moses did israel , numb . . . and he spake unto the congregation , saying , depart , i pray you , from the tents of these wicked men . oh! fly them as you would those that had the plague sores running in their foreheads . these are the devils panders , and decoys ; and if thou dost not make thine escape , they will toll thee into perdition , and will prove thine eternal ruine . dir. xvi . lastly , set apart a day to humble thy soul in secret , by fasting and prayer , and to work the sense of thy sins and miseries upon thy heart . read over the assemblies exposition of the commandments , and write down the duties omitted , and sins committed by thee against every commandment , and so make a catalogue of thy sins , and with shame and sorrow spread them before the lord. and if thy heart be truly willing to the terms , joyn thy self solemnly to the lord in that covenant set down in the . direction , and the lord grant thee mercy in his sight . thus i have told thee , what thou must do to be saved . wilt thou now obey the voice of the lord ? wilt thou arise and set to thy work ? o man , what answer wilt thou make , what excuse wilt thou have , if thou shouldest perish at last through very wilfulness , when thou hast known the way of life ? i do not fear thy miscarrying , if thine own idleness do not at last undo thee , in neglecting the use of the means , that are so plainly here prescribed . rouze up oh sluggard and ply thy work . be doing , and the lord will be with thee . a short soliloquy for an unregenerate sinner . ah wretched man that i am ! what a condition have i brought my self into by sin ! oh! i see my heart hath but deceived me all this while , in flattering me , that my condition was good . i see , i see , i am but a lost , and undone man ; for ever undone , unless the lord help me out of this condition . my sins ! my sins ! lord , what an unclean , polluted wretch am i ! more loathsome and odious to thee , than the most hateful venome , or noisome carcase , can be to me . oh! what a hell of sin is in this heart of mine , which i have flattered my self to be a good heart ? lord , how universally am i corrupted , in all my parts , powers , performances ? all the imaginations of the thoughts of my heart , are only evil , continually . i am under an inability to , averseness from , and enmity against any thing that is good ; and am prone to all that is evil . my heart is a very sink of all sin : and oh the innumerable hosts , and swarms of sinful thoughts , words , and actions , that have flown from thence ! oh the load of guilt that is on my soul ! my head is full , and my heart full ; my mind and my members , they are all full of sin . oh my sins ! how do they stare upon me ! how do they witness against me ! wo is me , my creditors are upon me : every commandment taketh hold upon me , for more than ten thousand talents , yea ten thousand times ten thousand . how endless then is the summe of all my debts ! if this whole world were filled up from earth to heaven with paper , and all this paper written over within and without by arithmeticians : yet , when all were cast up together , it would come unconceivably short , of what i owe to the least of gods commandments . wo unto me , for my debts are infinite , and my sins are increased . they are wrongs to an infinite majesty : and if he that committeth treason against a silken mortal , is worthy to be racked , drawn , and quartered : what have i deserved , that have so often lifted up my hand against heaven , and have struck at the crown and dignity of the almighty ? oh my sins ! my sins ! behold a troop cometh . multitudes ! multitudes ! there is no number of their armies . innumerable evils have compassed me about ; mine iniquities have taken hold upon me ; they have set themselves in array against me . oh! it were better to have all the regiments of hell come against me , than to have my sins to fall upon me , to the spoiling of my soul. lord , how am i surrounded ! how many are they that rise up against me ! they have beset me behind and before : they swarm within me and without me : they have possessed all my powers , and have fortified mine unhappy soul , as a garrison , which this brood of hell doth man , and maintain , against the god that made me . and they are as mighty , as they be many . the sands are many , but then they are not great : the mountains great but then they are not many . but wo is me , my sins are as many as the sands , and as mighty as the mountains . their weight is greater than their number . it were better , that the rocks , and the mountains should fall upon me , than the crushing and unsupportable load of my own sins . lord , i am heavy laden : let mercy help , or i am gone . unload me of this heavy guilt , this sinking load , or i am crushed without hope , and must be pressed down to hell. if my grief were thorowly weighed , and my sins laid in the ballances together , they would be heavier than the sand of the sea , therefore my words are swallowed up : they would weigh down all the rocks , and the hills , and turn the ballance against all the isles of the earth . o lord , thou knowest my manifold transgressions , and my mighty sins . ah my soul ! alas my glory ! whither art thou humbled ! once the glory of the creation , and the image of god : now , a lump of filthiness , a coffin of rottenness , replenished with stench and loathsomeness . oh what work hath sin made with thee ! thou shalt be termed forsaken , and all the rooms of thy faculties desolate , and the name that thou shalt be called by is ichabed , or where is the glory ? how art thou come down mightily ! my beauty is turned into deformity , and my glory into shame . lord , what a loathsome leper am i ! the ulcerous bodies of iob or lazarus were not more offensive to the eyes and nostrils of men , than i must needs be to the most holy god , whose eyes cannot behold iniquity . and what misery have my sins brought upon me ! lord , what a case am i in ! sold under sin , cast out of gods favour , accursed from the lord , cursed in my body , cursed in my soul , cursed in my name , in my estate , my relations , and all that i have . my sins are unpardoned , and my soul within a step of death . alas ! what shall i do ? whither shall i go ? which way shall i look ? god is ●rowning on me from above ; hell gaping for me beneath ; conscience smiting me within , temptations and dangers surrounding me without . oh , whither shall i fly ? what place can hide me from omnisciency ? what power can secure me from omnipotency ? what meanest thou o my soul to go on thus ? art thou in league with hell ? hast thou made a covenant with death ? art thou in love with thy misery ? is it good for thee to be here ? alas , what shall i do ! shall i go on in my sinful ways ? why then certain damnation will be mine end : & shall i be so besotted and bemadded , as to go and sell my soul to the flames , for a little ale , or a little ease ; for a little pleasure , or gain , or content to my flesh ? shall i linger any longer in this wretched estate ? no : if i tarry here , i shall dye . what then , is there no help ? no hope ? none , except i turn . why , but is there any remedy for such woful misery ? any mercy , after such provoking iniquity ? yes : as sure as gods oath is true , i shall have pardon , and mercy , yet , if i presently , unfeignedly , and unreservedly turn by christ to him . why then i thank thee upon the bended knees of my soul , o most merciful iehovah , that thy patience hath wa●ted for me hitherto : for hadst thou took me away in this estate , i had perished for ever . and now i adore thy grace , and accept the offers of thy mercy . i renounce all my sins , and resolve by thy grace to set my self against them , and to follow thee in holiness and righteousness all the days of my life . who am i , lord , that i should make any claim to thee , or have any part or portion in thee , who am not worthy to lick up the dust of thy feet ? yet since thou holdest forth the golden scepter , i am bold to come , and touch . to despair , would be to disparage thy mercy ; and to stand off , when thou biddest me come , would be at once , to undo my self , and rebel against thee , under pretence of humility . therefore i bow my soul unto thee , and with all possible thankfulness accept thee , as mine , and give up my self to thee , as thine . thou shalt be soveraign over me , my king , and my god. thou shalt be in the throne , and all my powers shall bow to thee , they shall come , and worship before thy feet . thou shalt be my portion , o lord , and i will rest in thee . thou callest for my heart . oh that it were any way fit for thine acceptance ! i am unworthy , o lord , everlastingly unworthy to be thine . but since thou wilt have it so , i freely give up my heart to thee . take it , it is thine . oh that it were better ! but lord , i put it into thy hands , who alone canst mend it . mould it after thine own heart ; make it as thou wouldst have it , holy , humble , heavenly , soft , tender , flexible , and write thy law upon it . come , lord jesus , come quickly : enter in triumphantly : take me up for thy self for ever . i give up to thee , i come to thee , as the only way to the father , as the only mediator , the means ordained to bring me to god. i have destroyed my self , but in thee is my help . save , lord , or else i perish . i come to thee , with the rope about my neck . i am worthy to dye , and to be damned . never was the hire more due to the servant● never was penny more due to the labourer , than death and hell , my just wages , is due to me for my sins . but i fly to thy merits ; i trust alone to the value and virtue of thy sacrifice , and prevalency of thine intercession . i submit to thy teaching , i make choice of thy government . stand open ye everlasting doors , that the king of glory may enter in . o thou spirit of the most high , the comforter and sanctifier of thy chosen ; come in with all thy glorious train , all thy courtly attendants , thy fruits , and graces . let me be thine habitation . i can give thee , but what is thine own already : but here with the poor widdow , i cast my two mites , my soul , and my body , into thy treasury ; fully resigning them up to thee , to be sanctified by thee to be servants to thee . they shall be thy patients ; cure thou their maladies : they shall be thy agents ; govern thou their motions . too long have i served the world ; too long have i hearkened to satan : but now i renounce them all , and will be ruled by thy dictates , and directions , and guided by thy counsel . o blessed trinity , o glorious unity , i deliver up my self to thee : receive me : write thy name , o lord , upon me , and upon all that i have , as thy proper goods . set thy mark upon me , upon every member of my body , and every faculty of my soul. i have chosen thy precepts . thy law will i lay before me : this shall be the copy , which i will keep in my eye , and study to write after . according to this rule do i resolve , by thy grace , to walk : after this law shall my whole man be governed . and though i cannot perfectly keep one of thy commandments , yet i will allow my self in the breach of none . i know my flesh will hang back : but i resolve , in the power of thy grace , to cleave to thee , and thy holy ways , whatever it cost me . i am sure i cannot come off a loser by thee : and therefore i will be content with reproach , and difficulties and hardships here , and will deny my self , and take up my cross , and follow thee . lord jesus thy yoke is easie , thy cross is welcome , as it is the way to thee . i lay aside all hopes of a worldly happiness . i will be content to tarry , till i come to thee . let me be poor , and low , little and despised here , so i may be but admitted to live , and reign with thee hereafter . lord , thou hast my heart and hand to this agreement . be it as the laws of the medes and persians , never to be reversed . to this i will stand : in this resolution , by grace , i will live , and dye . i have ●worn , and will perform it , that i will keep thy righteous judgments . i have given my free consent , i have made my everlasting choice . lord jesus , confirm the contract . amen . chap. vii . containing the motives to conversion . though what is already said of the necessity of conversion● and of the miseries of the unconverted , might be sufficient to induce any considering mind to resolve upon a present turning , or conversion unto god : yet knowing what a piece of desperate obstinacy and untractableness the heart of man naturally is , i have thought it necessary , to add to the means of conversion , and directions for a covenant-closure with god in christ , some motives to perswade you hereunto . o lord , fail me not now at my last attempts . if any soul hath read hitherto , and be yet untouched , now lord fasten in him , and do thy work : now take him by the heart , overcome him , perswade him , till he say , thou hast prevailed , for thou wast stronger than i. lord , didst not thou make me a fisher of men ? and have i toyled all this while , and caught nothing ? alas , that i should have spent my strength for nought ! and now i am casting my last : lord iesus , stand thou upon the shore , and direct , how , and where i shall spread my net ; and let me so enclose with arguments the souls i seek for , that they may not be able to get out . now lord for a multitude of souls ! now for a full draught ! o lord god , remember me i pray thee , and strengthen me this once , o god. but i turn me unto you . men , and brethren , heaven and earth do call upon you , yea hell it self doth preach the doctrine of repentance unto you . the angels of the churches travel with you , gal. . . the angels of heaven wait for you , for your repenting and turning unto god. o sinner , why should the devils make merry with thee ? why shouldst thou be a morsel for that devouring leviathan ? why should harpies and hell-hounds tear thee , and make a feast upon thee , and when they have got thee into the snare , and have fastened their talons in thee , laugh at thy destruction , and deride thy misery , and sport themselves with thy damnable folly ? this must be thy case , except thou turn . and were it not better thou shouldst be a joy to angels , than a laughing-stock and sport for devils ? verily if thou wouldst but come in , the heavenly host would take up their anthems , and sing , glory be to god in the highest ; the morning stars would sing together , and all the sons of god shout for joy , and celebrate this new creation as they did the first . thy repentance would as it were make holy-day in heaven , and the glorious spirits would rejoyce , in that there is a new brother added to their society , re. . . another heir born to their lord and the lost son received safe and sound . the true penitents tears are indeed the wine that cheereth , both god , and man. if it be little , that men and angels would rejoyce at thy conversion , know that god himself would rejoyce over thee , even with singing , and rest in his love . luke . . esay . . never did old iacob with such joy weep over the neck of his ioseph , as thy heavenly father would rejoyce over thee , upon thy coming in to him . look over the story of the prodigal . methinks i see how the aged father laies aside his state , and forgets his years : behold how he runneth ! luke . . oh the hast that mercy makes ! the sinner makes not half that speed . methinks i see how his bowels turn , how his compassions yern . ( how quick-sighted is love ! ) mercy spies him a great way off , forgets his riotous courses , unnatural rebellion , horrid unthankfulness , debauched practices , ( not a word of these ) but receives him with open arms , clasps about his neck , forgets the nastiness of his rags , kisses the lips that deserve to be loathed , the lips that had been joined to harlots , that had been commoners with the swine , calls for the fatted calf , the best robe , the ring , the shooes , the best cheer in heavens store , the best attire in heavens wardrobe , &c. yea the joy cannot be held in one breast ; luke . , , . others must be called to participate , the friends must meet and make merry . angels must wait , but the prodigal must be set at the table , under his fathers wing . he is the joy of the feast : he is the sweet subject of the fathers delight . the friends sympathize , but none knows the felicity the father takes in his new born son , whom he hath received from the dead . methinks i hear the musick and the dancing , at a distance . oh the melody of the heavenly choristers ! i cannot learn the song , rev. . . but methinks i over-hear the burden , at which all the harmonious quire with one consent strikes sweetly in , for thus goes the round at heavens table , for this my son was dead , and is alive again ; was lost and is found . luke . , , . i need not farther explain the parable . god is the father , christ the cheer , his righteousness the robe , his graces the ornaments , ministers , saints , angels the friends and servants , and thou that readest ( if thou wilt but unfeignedly repent and turn ) the welcome prodigal , the happy instance of all this grace , and the blessed subject of this joy & love . oh rock ! oh adamant ! what not moved yet ! not yet resolved to return forthwith and to close with mercy ! i will try thee yet once again . if one were sent to thee from the dead , wouldst thou be perswaded ? why hear the voice from the dead , from the damned , crying to thee that thou shouldst repent . i pray thee that thou wouldst send him to my fathers house : for i have five brethren , that he may testify unto them , lest they also come into this place of torment . if one went unto them from the dead , they will repent . luke . . , , &c. hear o man , thy predecessors in impenitence preach to thee from the infernal gibbets , from the flames , from the rack , that thou shouldst repent . o look down into the bottomless pit . seest thou how the smoak of their torment ascendeth for ever and ever ? rev. . . how black are those fiends ? how furious are their tormenters ? 't is their only musick to hear how their miserable patients roar , to hear their bones crack . 't is their meat and drink , to see , how their flesh fri●●h , and their fat droppeth , to drench them with burning metal , and to rip open their bodies , and pour in the fierce and fiery brass into their bowels , and the recesses and ventricles of their hearts . what thinkest thou of those chains of darkness , of those instruments of cruelty ? canst thou be content to burn ? seest thou how the worm gnaweth , how the oven gloweth , how the fire ●ageth ? what sayst thou to that river of brimstone , that dark and horrible vault , that gulf of perdition ? wilt thou take up thine habitation here ? oh lay thine ear to the door of hell . hear●st thou the curses , and the blasphemies , the weepings and the wailings , how they lament their folly , and curse their day ? mat. . . rev. . . how do they roar , and y●ll , and gnash their teeth ? how deep are their groans ? how feeling are their moans ? how unconceivable their miseries ? if the shrieks of korab , dathan , and abiram , were so terrible ( when the earth clave asunder , and opened her mouth , and swallowed them up , and all that appertain'd to them , ) that all israel fl●sd at the cry of them : numb . . . . oh how fearful would the cry be , if god should take off the covering from the mouth of hell , and let the cry of the damned ascend in all its terror among the children of men ? and of all their moans and miseries , this is the piercing killing ●mphasis and burden for ever , for ever . why as god liveth , that made this soul , thou art but a ●●w hours distant from all this , except thou r●p●nt and be converteed . oh! i am even lost and swallowed up in the abundance of those arguments that i might suggest . if there be any point of wisdom in all the world , it is to repent and come in : if there be any thing righteous , any thing reasonable , this is it . if there be any thing in the world that may be called madness , and folly , any thing that may be counted sottish , absurd , bruitish , unreasonable , it is this , to go on in thine unconverted estate . let me beg thee , as thou wouldst not wilfully destroy thy self , to sit down , and weigh , besides what hath been said , these following motives , and let conscience speak , if it be not reason , that thou shouldst repent & turn . . the god that made thee doth most graciously invite thee . first his most sweet and merciful nature doth invite thee , oh the kindnesses of god , his working bowels , his tender mercies ! they are infinitely above our thoughts , higher than heaven , what can we do ? deeper than hell , what can we know ? iob . , , . he is full of compassions , and gracious , long-suffering and plenteous in mercy . psal. . . this is a great argument to perswade sinners to come in . turn unto the lord your god , for he is gracious , and merciful , s●●w to anger , of great kindness , and repen●eth him of the evil . if god would not repent of the evil , it were some discouragement to us , why we should not repent . if there were no hope of mercy , it were no such wonder if the rebel did stand out : but never had subjects such a gracious prince , such piety , patience , clemency , pity to deal with , as you have . who is a god 〈◊〉 unto thee that pardoneth iniquity , &c. mic. . . oh sinners , see what a god you have to deal with ; if you will but turn , he will turn again , and have compassion upon you , he will subdue your iniquities , and cast all your sins into the depths of the sea. v. . return unto me , saith the lord of hosts , and i will return unto you . mal. . . zech. . . sinners do not fail in that they have too high thoughts of gods mercies , but in that . they overlook his iustice. . they promise themselves mercy out of gods way . his mercies are beyond all imagination , esay . . great mercies , chron. . . manifold mercies , neh. . . tender mercies , psal. . . sure mercies , esay . . everlasting mercies , psal. . . esay . . and all thine own , if thou wilt but turn . art thou willing to come in ? why the lord hath laid aside his terror , erected a throne of grace , holds forth the golden scepter : touch and live . would a merciful man slay his enemy , when prostrate at his feet , acknowledging his wrong , begging pardon , and offering to enter with him into a covenant of peace ? much less will the merciful god. study his name exod. . . read their experience , neh. . . secondly , his soul-encouraging calls and promises do invite thee . ah what an earnest suiter is mercy to thee ! how lovingly , how instantly it calleth after thee ! how passionately it wooeth thee ! return thou backsliding israel , saith the lord , and i will not cause mine anger to fall upon you ; for i am merciful , saith the lord , and i will not keep anger for ever . only acknowledge thine iniquity . turn o backsliding children , saith the lord , for i am married unto you : return and i will heal your backslidings . thou hast plaid the harlot with many lovers , yet return unto me saith the lord. ier. . , , , , . as i live , saith the lord god , i have no pleasure in the death of the wicked , but that the wicked turn from his way and live : turn ye , turn ye from your evil ways , for why will ye die o house of israel ? ezek. . . if the wicked will turn from all his sins that he hath committed , and keep all my statutes , and do that which is lawful and right , he shall surely live , he shall not die . all his transgressions that he hath committed , they shall not be mentioned unto him ; in his righteousness that he hath done shall he live . repent , and turn your selves from all your transgressions , so iniquity shall not be your ruine . cast away from you all your transgressions● and make you a clean heart , and a new spirit , for why will ye die , o house of israel ? for i have no pleasure in the death of him that dieth , saith the lord god ; wherefore turn your selves , and live ye . ezek. . , , , , . oh melting , gracious words ! the voice of a god , and not of a man ! this is not the manner of men , for the offended soveraign , to sue to the offending , traiterous varlet . oh how doth mercy follow thee , and plead with thee ! is not thy heart broken yet ? oh that to day ye would hear his voice ! . the doors of heaven are thrown open to thee . the everlasting gates are set wide for thee , and an abundant entrance into the kingdom of heaven administred to thee . christ now bespeaks thee ( as she her husband ) arise and take possession . kings . . view the glory of the other world as set forth in the map of the gospel . get thee up into the pisgah of the promises , and lift up thine eyes westward , and northward , and southward , and eastward , and see the good land that is beyond iordan , and that goodly mountain . behold the paradise of god , watered with the streams of glory . arise and walk through the land , in the length of it , and in the breadth of it , for all the land which thou seest , the lord will give it to thee for ever , if thou wilt but return . gen. , , , . let me say to thee as paul to agrippa , believest thou the prophets ? if thou believest indeed , do but view what glorious things are spoken of the city of god , psal. . . and know , that all this is here tendered in the name of god to thee . as verily as god is true , it shall be for ever thine , if thou wilt but throughly turn . behold the city of pure transparent gold , whose foundations are garnished with all manner of precious stones , whose gates are pearls , whose light is glory , whose temple is god. believest thou this ? if thou dost , art not thou worse than distracted , that wilt not take possession , when the gates are flung open to thee● and thou art bid to enter● o ye sons of folly , will ye embrace the dunghils , and refuse the kingdom ? behold , the lord god taketh you up into the mountain , shews you the kingdom of heaven , and all the glory thereof , and tells you ; all this will i give you , if you will fall down and w●rship me● ●f you will submit to mercy , accept my s●●● and serve me in righteousness and holiness . o fools , and slow of heart to believe , will ye court the harlot , will you seek and serve the world , and neglect the eternal glory ? what , not enter into paradise , when the flaming sword , that was once set to keep you out , is now used to drive you in ? but you will say , i am uncharitable , to think you infidels and unbelievers . why , what shall i think you ? either you are desperate unbelievers , that do not credit it , or stark distracted , that you know and believe the excellency and eternity of this glory , and yet do so fearfully neglect it . sure you have no faith , or no reason : and i had almost said , conscience should tell you so , before i leave you . do but attend what is offered you . oh blessed kingdom ! a kingdom of glory , thess. . . a kingdom of righteousness , pet. . . a kingdom of peace , rom. . . an everlasting kingdom . pet. . . here thou shalt dwell , here thou shalt reign for ever : and the lord shall set thee in a throne of glory , mat. . . and with his own hand shall set the royal diadem upon thine head , and give thee a crown , not of thorns ( for there shall be no sinnning , nor suffering there , rev. . , , , , . ) not of gold , ( for this shall be viler than the dirt in that day ) but a crown of life , iames . . a crown of righteousness , tim. . . a crown of glory . pet. . . yea thou shalt put on glory as a robe , cor. . . and shalt shine like the sun in the firmament in the glory of thy father . mat. . . look now upon thy dirty flesh , thy clay , thy worms-meat : this very flesh , this lump , this carcase shall be brighter than the stars . dan. . . in short , thou shalt be made like unto the angels of god , luke . . and behold his face in righteousness . psal. . . look in now , and tell me : dost thou yet believe ? if not , conscience must pronounce thee an infidel , for it is the very word of god that i speak . but if thou say , thou believest , let me next know thy resolutions . wilt thou embrace this for thy happiness ? wilt thou forgo thy sinful gains , thy forbidden pleasures ? wilt thou trample on the worlds esteem , and spit in the harlots face , and stop thine ears to her flatteries , and wrest thee out of her embraces ? wilt thou be content to take up with present reproach and poverty , if it lie in thy way to heaven , and to follow the lord with humble self-denial , in a mortified and flesh-displeasing life ? i● so , all is thine , and that for ever . and art not thou fairly offered ? is it not pity but he should be damned , that will needs go on and perish , when all this may be had for the taking ? in a word , wilt thou now close with these proffers ? wilt thou take god at his word ? wilt thou let go thy hold-fast of the world , and rid thy hands of thy sins , and lay hold on eternal life ? if not , let conscience tell thee , whether thou art not distracted , or bewitched , that thou shouldst neglect so happy a choice , by which thou mightest be made for ever . . god will settle unspeakable priviledges at present upon thee . cor. . . heb. . , , . though the ●ull of your blessedness shall be deferred till hereafter , yet god will give you no little things in hand . he will redeem you from your thraldom . iohn . . he will pluck you from the paw of the lion : col. . . the serpent shall bruise your heel , but you shall bruise his head . gen. . . he shall deliver you from the present evil world . gal. . . prosperity shall not destroy you , adversity shall not separate between him and you . rom. . , , . he will redeem you from the power of the grave , psal. . . and make the king of terrors a messenger of peace to you . he will take out the curse from the cross , psal. . . and make affliction the fining pot , the fan , the physick , to blow off the chaff , purify the metal , and purge the mind . dan. . . esay . . he will save you from the arrests of the law , and turn the curse into a blessing to you . rom. . . gal. . ● . he hath the keys of hell and death , and shutteth that no man openeth , rev. . . & . . and he will shut its mouth , as once he did the lions , dan. . , that you shall not be hurt of the second death . rev. . . but he will not only save you from misery , but install you into unspeakable prerogatives . he will bestow himself upon you , he will be a friend to you , and a father to you : ● cor. . . he will be a sun , and a shield to you : psal. . . in a word , he will be a god to you , gen. . . and what can be said more ? what you may expect that a god should do for you , and be to you , that he will be , that he will 〈◊〉 she that marries a prince , expects he should do for her like a prince , that she may live in suitable state , and have an answerable dowry . he that hath a king for his father , or friend , expects , that he should do for him like a king. alas , the kings and monarchs of the earth , so much above us , are but like the painted butterflies amongst the rest of their kind , or the fair-coloured palmer-worm amongst the rest of the worms , if compared with god. as he doth infinitely exceed the glory and power of his glittering dust , so he will beyond all proportion exceed , in doing for his favourites , whatever princes can do for theirs . he will give you grace and glory , and withhold no good thing from you . psal. . . he will take you for his sons and daughters , and make you heirs of his promises , heb. . . and establish his everlasting covenant with you . ier. . . he will justify you from all , that law , conscience , satan , can charge upon you . rom. . , . he will give you free access into his presence , and accept your persons , and receive your prayers . eph. . . eph. . . iohn . . he will abide in you , and make you the men of his secrets , and hold a constant and friendly communion with you . iohn . . iohn . . iohn . . his car shall be open , his door open , his store open at all times to you . his blessing shall rest upon you , and he will make your enemies to serve you , and work about all things for good unto you . psal. . . rom. . . . the terms of mercy are brought as low , as possible , to you . god hath stooped as low to sinners as with honour he can . he will not be thought a fautour of sin , nor stain the glory of his holiness : and whither could he come , lower than he hath , unless he should do this ? he hath abated the impossible terms of the first covenant . ier. . . mark . . acts . . acts . . prov. . . he doth not impose any thing unreasonable , or impossible , as a condition of life upon you . two things were necessary to be done , according to the tenour of the first covenant by you . . that you should fully satisfy the demands of iustice , for past offences . . that you should perform personally , perfectly , and perpetually the whole law for the time to come . both these are , to us , impossible . rom. . . but behold gods gracious abatement in both . he doth not stand upon satisfaction : he is content to take of the surety ( and he of his own providing too ) what he might have exacted from you . cor. . . he declares himself to have received a ransom , iob . . tim. . . and that he expects nothing , but that you should accept his son , and he shall be righteousness and redemption to you . iohn . . cor. . . and for the future obedience , here he is content to yield to your weakness , and to remit the rigour . he doth not stand upon perfection ( as a condition of life , though he still insists upon it as due , ) but is content to accept of sincerity . gen. . . prov. . . though you cannot pay the full debt he will accept you according to that which you have , and will take willing for doing , and the purpose for the performance : cor. . . chron. . . heb. . . and if you come in his christ , and set your hearts to please him , and make it the chief of your cares , he will approve and reward you , though the vessel be marred in your hands . oh consider your makers condescension . let me say to you , as naaman's servants to him ; my father , if the prophet had bid thee do some great thing , wouldst thou not have done it ? how much rather , when he saith unto thee , wash and be clean ? kings . . if god had demanded some terrible , some severe and rigorous thing of you , to escape eternal damnation , would you not have done it ? suppose it had been to spend all your days in sorrow in some howling wilderness , or pine your selves with famine , or to offer the fruit of your bodies , for the sin of your souls , would you not have thankfully accepted eternal redemption , though these had been the conditions ? yea further , if god should have told you , you should have fried in the fire for millions of ages , or been tormented so long in hell , would you not have gladly accepted it ? alas , all these are not so much as one sand in the glass of eternity . if your offended creatour should have held you but one year on the rack , and then come and bid you take your choice , whether you would renounce your sins , accept his christ , and serve him a few years in self-denial , or lie in this case for ever and ever : do you think you should have stuck at the offer , and disputed the terms , and have been unresolved , whether you were best to accept of the motion ? o sinner , return and live : why shouldst thou die , when life is to be had for the taking , and mercy would be beholding to thee ( as it were ) to be saved ? couldst thou say indeed , lord i knew that thou wast an hard man , mat. . . thou hadst some little excuse ; but when the god of heaven hath stooped so low , and abated so far , if now thou shouldst stand off , who shall plead for thee ? obj. notwithstanding all these abatements , i am no more able to perform these conditions , ( in themselves so easie ) of faith and repentance , and sincere obedience , than to satisfy and fulfil the law . answ. these you may perform by gods grace enabling , whereas the other are naturally impossible , in this state , even to believers themselves . but let the next consideration serve for a fuller answer . . wherein you are impotent , god doth offer grace to enable you . i have stretched out my hand , and no man regarded . prov. . . what though you are plunged into the ditch of that misery from which you can never get out ? christ offereth to help you out ; he stretcheth forth his hand to you , and if you perish , it is for refusing his help . behold i stand at the door , and knock : if any man open to me , i will come in . rev. . . what though you are poor , and wretched , and blind , and naked , christ offereth a cure for your blindness , a cover for your nakedness , a remedy for your poverty : he tendereth you his righteousness , his graces . i counsel thee to buy of me gold that thou maist be rich , and white ra●ment that thou maisi be cloathed , and anoint thine eyes with eye-salve , that thou maist see , rev. ● , . do you say , the condition is impossible , for i have not wherewith to buy ? you must know , that this buying is without money and without price . esay . . . this buying is by begging , and seeking with diligence and constancy in the use of gods means . prov. . , . god commandeth thee to know him , and to fear him . dost thou say , yea but my mind is blinded and my heart hardened from his fear ? i answer , god doth offer to enlighten thy mind , and to teach thee his fear : that is presented to thy choice . prov. . . for that they hated knowledge , and did not chuse the fear of the lord. so that now , if men live in ignorance and estrangement from the lord , it is because they will not understand , and desire not the knowledge of his ways . iob. . if thou criest after knowledge , if thou seekest her as silver , &c. then shalt thou understand and the fear of the lord , and find the knowledge of god. prov. . , , . is not here a fair offer ? turn you at my reproof : behold i will pour out my spirit unto you . prov. . . though of your selves you can do nothing , yet you may do all things through his spirit enabling you , and he doth offer his assistance to you . god bids you , wash you and make you clean : esay , . . you say you are unable as much as the leopard to wash out his spots : ier. . . yea but the lord doth offer to purge you , so that if you be filthy still , 't is through your own wilfulness . esek . . . i have purged thee , and thou wa●t not purged . jer. . . o jerusale● , wilt thou not be made clean ? when shall it once be ? god doth wait when you will be made clean , when you will yield to his motions , and accept of his offers , and let him do for and in you , what you cannot do of your selves . you do not know how much god will do , upon your importunity , if you will but be restless and instant with him . luke . . and . . if god 〈◊〉 not bound himself by express promis●●●● wicked men , to give them grace in the d●●●gent use of the means : yet he hath given them abundant encouragement to expect it from him , if they seek it earnestly in his way . his most gr●cious nature is abundant encouragement . if a rich and most bountiful man should se● thee in misery , and bid thee come to his door , wouldst thou not with confidence expect at thy coming to find some relief . thou art not able to believe , nor repent : god appoints thee to use such and such means , in order to thy obtaining faith and repentance : doth not this argue , that god will bestow these upon thee , if thou dost ply him diligently in prayer , meditation , reading , hearing , self-examination , and the rest of his means ? otherwise , god should but mock his poor creatures , to put them upon these self-denying endeavours , and then when they have put hard to it , and continued waiting upon him for grace , deny them at last . surely , if a sweet-natured man would not deal thus , much less will the most merciful and gracious god. i intended to have added many other arguments : but these have swoln under my hands , and i hope the judicious reader , will rather look upon the weight , than the number . the conclusion of the whole . and now my brethren let me know your minds . what do you intend to do ? will you go on and dye , or will you set upon a thorow and speedy conversion , and lay hold on eternal life ? how long will you linger in sodom ? how long will you halt between two opinions ? . kings . . are you not yet resolved whether christ or barrabas , whether bliss or torment , whether the land of cabul , kings . . . or the paradise of god , be the better choice ? is it a disputable case , whether the abana and pharphar of damascus , be better than all the streams of eden ? or whether the vile puddle of sin , be to be preferred before the water of life , clear as crystal , proceeding out of the throne of god and of the lamb ? can the world in good earnest do that for you , that christ can ? will it stand by you to eternity ? will pleasures , titles , lands , treasures , descend with you ? psal. . . . tim. . . if not , had you not need look after somewhat that will ? what mean you to stand wavering , to be off and on ? foolish children ! how long will you stick between the womb and the world ? shall i leave you at last no farther than agrippa , but almost perswaded ? why , you are for ever lost , if left here . as good not at all , as not altogether christians . you are half of the mind to give over your former negligent life , and to set to a strict and holy course : you could wish that you were as some others be , and could do as 〈◊〉 can do . how long will you rest in idle wishes , and fruitless purposes ? when will you come to a fixed , full , and firm resolve ? do not you see how satan gulls you , by tempting you to delays ? how long hath he toll'd you on in the way to perdition ? how many years have you been purposing to amend ? what if god should have taken you off this while ? well , put not me off with a dilatory answer . tell not me of hereafter . i must have your present consent . it you be not now resolved , while the lord is treating with you , and wooing of you , much less are you like to be hereafter , when these impressions are worn out , and you are hardened through the deceitfulness of sin . will you give me your hands ? will you set open the doors , and give the lord jesus the ●ull and present possession ? will you put in your names into his covenant ? will you subscribe ? what do you resolve upon ? if you are s●ill upon your delays , my labour is lost , and all is like to come to nothing . fain i would , that you should now put in your adventures . come , cast in your lot , make your choice . now is the accepted time , now is the day of salvation : to day if you will hear his voice . why should not this be the day , from whence thou shouldst be able to date thine happiness ? why shouldst thou venture a day longer , in this dangerous and dreadful condition ? what if god should this night require thy soul ? oh that thou mightest know , in this thy day , the things that belong unto thy peace , before they be hid from thine eyes ! luke . . this is thy day , and 't is but a day . iohn . . others have had their day , and have received their doom ; and now art thou brought upon the stage of this world , here to act thy part , for a whole eternity . remember , thou art now upon thy good behaviour for everlasting . if thou make not a wise choice now , thou art undone for ever . look what thy present choice is , such must thine eternal condition be . luke . . luke . . prov. . , , . and is it true indeed ? is life and death at thy choice ? yea , 't is as true as truth is . deut. . . why then , what hinders but that thou shouldst be happy ? nothing doth , or can hinder , but thine own wilful neglect , or refusal . it was the passage of the eunuch to philip : see , here is water , what doth hinder me to be baptised ? so i may say to thee : see , here is christ , here is mercy , pardon , life , what hinders but that thou shouldst be pardoned , and saved ? one of the martyrs as he was praying at the stake , had his pardon set by in a box ( which indeed he refused , deservedly , because upon unworthy terms . ) but here the terms are most honourable and easie : oh sinner , wilt thou burn with thy pardon by ? why do but forthwith give up thy consent to christ , renounce thy sins , deny thy self , take up the yoke , and the cross , and thou carriest the day ; christ is thing , pardon , peace , life , blessedness , all are th●●●e : and is not this an offer worth the embracing ? why shouldst thou hesitate , or doubtfully dispute about the case ? is it not past controversy , whether god be better than sin , and glory better than vanity ? why shouldst thou forsake thine own mercy , and sin against thine own life ? when wilt thou shake off thy sloth , and lay by thine excuses ? boast not thy self of to morrow : thou knowst not where this night may lodge thee , prov. . . beloved , now the holy spirit is striving with you . he will not always strive . hast thou not felt thy heart warmed by the word , and been almost perswaded to leave off thy sins , and come in to god ? hast thou not felt some good motions in thy mind , wherein thou hast been warned of thy danger , and told what thy careless course would end in ? it may be thou art like young samuel , who when the lord called once and again , he knew not the voice of the lord : . sam. . , . but these motions and items are the offers , and essays , and the calls and strivings of the spirit . o take the advantage of the tide , and know the day of thy visitation . now , the lord jesus stretcheth wide his arms to receive you . he beseecheth you by us . how ●●ovingly , how meltingly , how pitifully , how passionately he calleth you ! the-church is put into a suddain extasie upon the sound of his voice , the voice of my beloved ! cant. . . oh wilt thou turn a deaf ear to his voice ! it is not the voice that breaketh the cedars , and maketh the mountains to skip like a calf , that shaketh the wilderness and divideth the flames of fire , it is not sinais thunder ; but the soft and still voice . it is not the voice of mount ebal , a voice of cursing and terrour ; but the voice of mount gerizim , the voice of blessing , and of glad tidings of good things . it is not the voice of the trumpet , nor the noise of war ; but a message of peace from the king of peace . eph. . . cor. . , . methinks it should be with thee , as with the spouse : my soul failed when he spake . cant. . . i may say to thee , o sinner , as martha to her sister , the master is come , and he calleth for thee . iohn . . oh now , with mary , arise quickly , and come unto him . how sweet are his invitations ! he cryeth in the open concourse , if any man thirst let him come unto me and drink . iohn . . prov. . . he broacheth his own body for thee . oh come and lay thy mouth to his side . how free he is ! he excludeth none . whosoever will , let him come and take the water of life freely . rev. . . whoso is simple , let him turn in hither . come , eat of my bread , drink of the wine which i have mingled . forsake the foolish , and live . prov. . , , . come unto me , &c. take my yoke upon you , and learn of me , and ye shall find rest unto your souls . mat. . , . him that cometh to me , i will in no wise cast out . john . . how doth he bemoan the obstinate refusers ? o jerusalem , jerusalem , how often would i have gathered thy children , as a hen gathereth her chickens under her wings , and ye would not . mat. . . behold me , behold me : i have stretched out my hands all the day to a rebellious people . easy . , . oh be perswaded now at last , to throw your selves into the arms of love . behold , o ye sons of men , the lord jesus hath thrown open the prisons , and now he cometh to you ( as the magistrates once to them act. . ) and beseecheth you to come out . if it were from a palace , or a paradise that christ did call you , it were no wonder if you were unwilling ( and yet how easily was adam ●olled from hence ? ) but it is from your prison , sirs , from your chains , from the dungeon , from the darkness that he calleth , you ; esay . , . and yet will you not come ? he calleth you unto liberty , gal. . . and yet will you not hearken ? his yoke is easie , his laws are liberty , his service freedome : mat. . . iames . . . cor. . . and ( whatever prejudices you have against his ways ) if a god may be believed , you shall find them all pleasure and peace , and shall taste sweetness and joy●unutterable , and take infinite content and felicity in them . prov. . . psal. . . pet. . . psal. . , . beloved , i am loth to leave you . i cannot tell how to give you over . i am now ready to shut up , but fain i would drive this bargain between christ and you , before i end . what , shall i leave you as i found you , at last ? have you read hitherto , and are not yet resolved upon a present abandoning all your sins , and closing with jesus christ ? alas , what shall i say ? what shall i do ? will you turn off all my importunity ? have i run in vain ? have i used so many arguments , and spent so much time to perswade you , and yet must sit down at last in disappointment ? but it is a small matter that you turn off me : you put a slight upon the god that made you , you reject the bowels and beseechings of a saviour , and will be found resisters of the holy ghost , act. . . if you will not now be prevailed with● to repent and be converted . well , though i have ca●●ed long and ye have refused , i shall yet this once more lift up my voice like a trumpet , and cry from the highest places of the city , before i conclude with a miserable conclamatum est . once more i shall call after regardless sinners , that , if it be possible , i may awaken them . o earth , earth , earth , hear the word of the lord. ier. . . unless you be resolved to dye , lend your ears to the last calls of mercy . behold , in the name of god i make open proclamation to you . hearken unto me , o ye children . hear instruction , and he wise , and refuse it not . prov. . , . ho every one that thirsteth come ye to the waters , and he that hath no money , come ye , buy and eat , yea come , buy wine and milk , without money and without priee . wherefore do you spend money for that which is not bread , and your labour for that which satisfieth not ? hearken diligently unto me , and eat yet that which is good , and let your s●ul delight it self in fatness . incline your ear and come ye unto me , hear and your soul shall live , and i will make an everlasting covenant with you , even the sure mercies of david . esay . . , , . ho every one that is sick of any manner of disease or torment , mat. . , . or is possessed with an evil spirit , whether of pride , or fury , or lust , or covetousness , come ye to the physician ; bring away your sick . loe here is he that healeth all manner of sickness , and all manner of disease among the people . ho every one that is in debt , and every one that is in distress , and every one that is discontented , gather your selves unto christ , and he will become a captain over you . he will be your protection from the arrests of the law : he will save you from the hand of justice . behold , he is an open sanctuary to you , he is a known refuge . heb. . . psal. . . away with your sins , and come in unto him , lest the avenger of bloud seize you , lest devouring wrath overtake you . ho every ignorant sinner , come and buy eye-salve that thou maist see . rev. . . away with thine excuses ; thou art for ever lost , if thou continuest in this estate . cor. . . but accept of christ for thy prophet , and he will be a light unto thee . esay . . . eph. . . cry unto him for knowledge , study his word , take pains about the principles of religion , humble thy self before him , and he will teach thee his way , and make thee wise unto salvation . mat. . . luke . . iohn . . psal. . . but i● thou wilt not follow him , in the painful use of his means , but sit down , because thou hast but one talent , he will condemn thee for a wicked and slothful servant . mat. . , . ho every prophane sinner , come in and live . return unto the lord and he will have mercy upon thee . be entreated , oh return , come : thou that hast filled thy mouth with oaths , and execrations , all manner of sins and blasphemies shall be forgiven thee , mark . . if thou wilt but throughly turn unto christ , and come in . though thou hast been as unclean as magdalen ; yet put away thy whoredomes out of thy sight , and thine adulteries from between thy breasts , and give up thy self unto christ , as a vessel of holiness , alone for his use , and then , though thy sins be as scarlet , they shall be as wool , and though they be as crimson , they shall be as white as snow , luke . . hos. . . thess. . . esay . . hear o ye drunkards , how long will ye be drunken ? put away your wine . sam. . . though you have rolled in the vomit of your sin , take the vomit of repentance , and heartily disgorge your beloved lusts , and the lord will receive you . cor. . . give up your selves unto christ , to live soberly , righteously , and godly ; embrace his righteousness ; accept his government ; and though you have been swine , he will wash you . rev. . . hear o ye loose companions , whose delight is in vain and wicked society , to sport away your time in carnal mirth and jollity with them ; come in at wisdoms call , and choose her , and her ways , and forsake the foolish , and you shall live . prov. . , . hear o ye scorners , hear the word of the lord. though you have made a sport at godliness , and the professors thereof ; though you have made a scorn of christ , and of his ways ; yet , even to you doth he call , to gather you under the wings of his mercy . prov. . , . in a word , though you should be found among the worst of that black roll , cor. . , . yet , upon your through conversion , you shall washed , be you shall be justified , you shall be sanctified , in the name of the lord jesus , and by the spirit of our god , ver . . ho every formal professor , that art but a lukewarm and dough-baked christian , and restest in the form of godliness , give over thy halving , and thy halting ; be a throughout christian , and be zealous and repent , and then though thou hast been an offence ot christ's stomach , thou shall be the joy of his heart . rev. . , , . and now bear witness , that mercy hath been offered you . i call heaven and earth to record against you this day , that i have set before you life and death , blessing and cursing , therefore chuse life , that you may live . deut. . . i can but wooe you , and warn you : i cannot compel you to be happy : if i could , i would . what answer will you send me with to my master ? let me speak unto you as abraham's servant to them ; and now if you will deal kindly and truly with my master , tell me . gen. . . oh for such a happy answer , as rebekah gave to them ! gen. . , . and they said , we will call the damsel , and enquire at her mouth . and they called rebekah , and said unto her . wilt thou go with this man ? and she said i will go . oh that i had but thus much from you ! why should i be your accuser , mat. . , . who thirst for your salvation ? why should the passionate pleadings and wooings of mercy be turned into the horrid aggravations of your obstinacy and additions to your misery . judge in your own selves : do you not think their condemnation will be doubly dreadful , that shall still go on in their sins , after all endeavours to recall them ? doubtless , it shall be more toleable for tyre and sid●n , yea for s●dom and gomorrah ; in the day of iudgment , than for such . mat. . . . beloved , if you have any pity for your perishing souls , close with the present offers of mercy . if you would not continue and increase the pains of your travelling ministers , do not stick in the birth . if the god that made you have any authority with you , obey his command and come in . if you are not the despisers of grace , and would not shut up the doors of mercy against your selves , repent and be converted . let not heaven stand open for you in vain . let not the lord jesus open his wares , and bid you buy without money and without price , in vain . let not his ministers , and his spirit , strive with you in vain , and leave you now at last unperswaded ; lest the sentence go forth against you , the bellows are burnt , the lead is consumed of the fire , the founder melteth in vain . reprobate silver shall men call them , because the lord hath rejected them . ier. . , . father of spirits , take the heart in hand that is too hard for my weakness . do not thou have ended , though i have done . half a word from thine effectual power , will do the work . o thou that hast the key of david , that openest when no man shutteth , open thou this heart as thou didst lydia's , and let the king of glory enter in ; and make this soul thy happy captive . let not the tempter harden him in delays . let him not stir from this place , nor take his eyesfrom these lines , till he be resolved to forg● his sins , and to accept of life upon thy self-denying terms . in thy name o lord god did i go forth to these labours , in thy name do i shut them up . let not all the time they have cost , be but lost hours : let not all the thoughts of heart , and all the pains that have been about them , be but lost labour . lord put in thine hand into the heart of this reader , and send thy spirit , as once thou didst philip , to joyn himself to the chariot of the eunuch , while he was reading thy word . and though i should never know it while i live , yet i beseech thee lord god , let it be found at that day , that some souls were converted by these labours : and let some be able to stand forth and say , that by these perswasions , they were won unto thee . amen . amen . let him that readeth say amen . finis . notes, typically marginal, from the original text notes for div a -e the terms of our communion , are either from which , or to which . the terms from which we must turn , are sin , satan , the world , and our own righteousness , which must be thus renounced . the terms to which we must turn , are either ultimate or mediate . the ultimate is god , the father , son and holy ghost , who must be thus accepted . the mediate terms are either principal , or less principal . the principal is christ the mediatour , who must thus be embraced . the less principal are the laws of christ , which must be thus observed . against babylon and her merchants in england one groan more breathed forth from the grief of the spirit, for the sufferings of the saints ... / written by one that travels in spirit for sions deliverance, john anderdon. anderdon, john, ?- . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing a ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) against babylon and her merchants in england one groan more breathed forth from the grief of the spirit, for the sufferings of the saints ... / written by one that travels in spirit for sions deliverance, john anderdon. anderdon, john, ?- . p. printed for robert wilson ..., london : . reproduction of original in the bodleian library. eng god -- wrath. conversion. a r (wing a ). civilwar no against babylon and her merchants in england; one groan more, from under the altar, breathed forth from the grief of the spirit, for the suf anderdon, john a this text has no known defects that were recorded as gap elements at the time of transcription. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - taryn hakala sampled and proofread - taryn hakala text and markup reviewed and edited - pfs batch review (qc) and xml conversion against babylon and her merchants in england ; one groan more , from under the altar , breathed forth from the grief of the spirit , for the sufferings of the saints , by reason of her cruelties and abominations , and the filthiness and of her fornications . under the burthen of gods wrath against the present rulers , priests and people of england , that repent not and give glory to god ; that have drunk of her cup , and refuse to come out of her at gods call , but remain in the false church and worship still , that 's not taught by gods spirit . with a warning to all such , that they prepare to meet the lord in the way of his judgements ; and as they have partaken with her in her sins , that they expect also to partake of her plagues which are ready to be poured forth from the lord god , who is mighty that judgeth her , and will certainly avenge the blood of the martyrs on her , for babylons destruction is gods determination in england , and the world . behold your day is past and the night cometh , and gods fulfilling day draweth nigh . therefore let all the lords people hasten out of babylon , in which all men are that follow not the light of the lamb , that are not guided & led by the present teachings of gods spirit , & let them that are faithful in the land , be faithful still to follow the lamb whithersoever he goes , for it s given to him and his followers to overcome . written by one that travels in spirit for sions deliverance , john anderdon . london , printed for robert wilson , in martins near aldersgate , to those of the present rulers priests and people of england , that repent not and give glory to god . cain hath slain his brother abel , because he was more righteous than himself ; therefore thus saith the lord , woe to that bloody city , to that rebellious house , whose tents are the coverings of antichrist , whose deeds out-pass the deeds of the wicked , whose habitations are the habitations of cruelty , which murther the just and shed the blood of the innocent , whose iniquities cover the earth , as the waters cover the sea ; whose abominations are gone up to heaven , that the holy god of heaven and earth is provoked to anger against you ; who yet say in your hearts , is not our strength great , and is it not our right to reign , and is not this great babel that we have built ? wherein you intend to make you a name , that you may not be scattered in the earth , as a people driven out from the presence of the lord : and the arm of flesh is your confidence ; as if the strength of sodom and egypt should keep you from the wrath of the god of israel ; and that great whore mystery babylon the mother of harlots , that rides on the scarlet-coloured beast , that decks her self with fine linnen , purple and silk , whose merchandize is on gold and silver , and precious stones , on wine , and oyl , and fine flower , and wheat , and beasts , and sheep , and horses , and bodies , and souls of men , who hath drunk the blood of the saints , now saith in her heart , am not i a queen , and shall see no sorrow ? and her merchants and tradesmen of all sorts , ranks and orders , cry aloud , great is diana of the ephesians , because of their crafts which brings them their gain from their quarters ; her prophets prophesie falsly , her priests bear rule by their means , and the people love to have it so ; who say unto them that despise the lord , ye shall have peace , and to them that walk after the imaginations of their own heart , none evil shall come upon them ; so that they are prophets of lyes , deceit and falshood , that say , the wicked shall prosper : and a horrible thing is committed in the land , the whole head is sick , the whole heart is faint , that from the sole of the foot to the crown of the head there is no soundness in you , but full of wounds and putrifying sores , full of corruption , which stink in the nostrils of our god ; yea , and your wayes are become wholly corrupt and abominable before the lord ; so that mercy and truth , righteousness and true iudgement are not found amongst you ; but cruelty and oppression lodgeth within you ; for by swearing , and lying , and killing , ye break out , and blood toucheth blood ; so that the lord god is come down and will surely visit for these things , he hath taken view of all your actions and evil deeds done under the sun , which grieve his spirit all the day long , that his soul is weary to bear your abominations which are great in the land , for ye have not done the thing that is right in the sight of the lord , but have provoked him more than any that have gone before you , having again set up the abominable thing in the land which maketh desolate , and have not regarded the counsel of the lord , to walk in his wayes , and to bring forth righteousness and truth in the earth , which the lord expects ; that christs kingdome might be known amongst the sons of men , whose right it is to reign , who is king of kings , and lord of lords . but you would not have this man to rule over you ; but have gone a whoring after the gods of the heathen in false wayes and worships , after the corrupt lusts and wicked imaginations of your own hearts ; ye have stumbled also at that stumbling-stone and rock of offence , christ jesus the light of the world , and the onely way to the father , upon which many have fallen and are broken ; and what think ye , that they on whom the tower in siloe fell , were greater sinners than any that dwelt at jerusalem ? nay verily , ye also that repent not shall know , that it shall be more tollerable for sodome and gomorrah in the day of gods judgements than for you , who have had so much & large experience of the lords wayes & dealings towards you and the people of these nations , of what the lord required at your hands in the day of your visitation , which ye have not regarded , but have cast the lords counsel behind your backs , and would not come to him who is the new and living way , the truth and the life ; christ jesus the light of the world , the rightful king and law-giver of nations , that ye might in him have found peace and rest in the land of your nativity ; that ye might have eaten the good of the land , and prospered as the glory of nations ; but ye have revolted and rebelled against the god of heaven yet more and more ; and though he hath smitten you , ye have not regarded , but have forgotten him dayes without number ; and though he hath waited long also to be gracious unto you , to have gathered you , but ye would not , but are gone back again into sodom and egypt , into your bad old wayes of sin and iniquity , superstition and vanity , in the lusts of the flesh , the lust of the eye , and pride of life ; that your wickednesses and abominations are abounding in the land more than ever , as if ye had said in your hearts , that god sees you not , and that the lord hath forsaken the earth , because his judgements are not speedily executed upon such evil-doers as these are , that sit down to eat and drink , and rise up to play , and commit whoredoms , and say , to morrow shall be as this day , and much more abundant ; as if your return and all the strange arts and works of wonder which the lord hath wrought and brought to pass in this nation , were even to this very end , that you might live at ease in the flesh in your pleasures , pride and vanities , and in cruelties and oppressions , to triumph over the just on your old dregs and lees of corruption , settled as if ye could not be moved . but blindness and security in judgement is happened unto you , that ye having eyes might not see , and hearts , and might not perceive , that the lord god omnipotent ruleth and reigneth in the kingdoms of men , and giveth them unto whomsoever he will , that in the clouds he is come to judgement , yea and he will arise and plead the cause of the innocent , and by no means acquit the guilty : he will make inquisition for the blood of the slain , and certainly avenge the blood of the righteous , which cries loud from the earth for vengeance upon cain that hath slain his brother , and his cruelty shall not passe unpunished , but he that hath done this wickednesse in the land , with gods mark is he marked , and shall become a fugitive and vagabond in the earth , and shall seek to hide himself from the avenger of blood , but sin shall lie at his door , and gods righteous judgements shall overtake him wheresoever he flies , because of his brothers innocent blood , that ceaseth not to cry day & night for justice to be done upon the murderer , that hath slain the just ; yea and god shall multiply his plagues and judgements upon them that have shed innocent blood in the land , and no coverings shall hide them from the fiercenesse of gods wrath ; neither shall the city that cain hath built with blood , nor the towers of babel , though never so lofty be able to shelter the wicked from the terrible stroak of gods anger and just judgements which hasten to be accomplished in this nation ; for they are a rebellious and gain-saying people , with whom the love and mercies , the patience and long-suffering of our god prevails not : but ye have hardned your hearts , and stiffned your necks even for a day of slaughter , that the lord is weary to bear your iniquities , and to suffer with your sins any longer ; and therefore hath determined to cut short the work in righteousnesse for the elects sake , who are made as the dung of the earth , and off-scouring of all things ; but the meek of the earth the lood will exalt , and the high and lofty ones he will bring down from their seats ; the wicked will he scatter in their imaginations . and all your carnal confidences shall fail you in the day of great distress , perplexity and anguish that 's coming upon every soul that obeys not the light , the gospel of god , by which ye might have been gathered , and so have been honourable by doing the lord service in the day of his love to you , if ye had known and considered the things that belongs to your peace , and the kingdoms happinesse . but now the day is gone over yourheads , your time is past , your glory shall be turned into shame ; your sun shall let at noon day , and the night is come upon you , that ye shall not see to work any more for the lord ; but shall grope in the dark , to fulfill the measures of your iniquities , & treasure up wrath against the day of wrath , and revelation of gods just judgments , until the overflowing scourge of destruction come upon you , for the abominations that are gone forth into all the land ; and who is there amongst all the lords servants in the land , that shall say , lord spare them ? against whom gods wrath is kindled , and upon whom he purposeth to pour out the vials of his sore displeasure ; because they have rejected his son from being their king and lawgiver in these nations , unto whom all principalities and powers must bow ; whose scepter is a scepter of righteousnesse , in which the establishment of gods government is for ever . and whither think ye to fly , and what think ye to do in the day of your calamity , who are covered over with the tents of the wicked , with sin and iniquity , as with a garment , in that day when the lord shall strip off all false coverings , and search and try you to the uttermost of his judgements ? that as gods patience and long-suffering hath appeared more abundant to you than others , so shall his judgements and execution of his fierce wrath be more swift and sudden upon you : and as your return hath been more wonderful in the eyes of the nations , than those noble acts the lord hath done before in the land ; by so much the greater astonishment and iudgements , terrour and amazement shall you be smitten : yea and the nearer israels deliverance out of bondage is at hand , so shall the plagues of aegypt increase upon pharaoh and his host , who will not let israel go to serve the living god . and the nations shall know that our god is the god of abraham , the god of isaac , and the god of jacob , which worketh wonders in the deep , and maketh war with amaleck from generation to generation ; and who shall prosper that is against the lord and his annointed ones , the chosen generation that are blessed with gods presence ? and who is there amongst all the mighty host of the uncircumcised , that shall lift a hand against the sword of the lord , and of gideon , and prosper ? for its gods determination that christs government in righteousnesse and truth shall be established in this nation ; and blessed are that remnant that know it and are made subjects thereof , though all the world band against them , yet the faithful followers of the lamb shall prevail and raign with him on mount sion for ever and ever ; for god hath blest them , and who shall curse them ? and they that have been the envy of nations in gods work , shall be the glory of kingdoms ; and they that have been as it were not a people , shall become a great and mighty nation , as they are chosen , faithful and true in the lambs war of righteousnesse , in which victory and dominion over all shall stand for ever , without sword or spear ; for the lord god will work wonders in the earth , and accomplish his great work in this the day of his power ; the which ye will not believe , though a man declare it unto you : behold therefore ye despisers and wonder , when the day of your misery cometh upon you , as a thief in the night , when there shall be none to deliver you , though you then cry to the rocks and to the mountains to fall upon you , and cover you from the wrath of the lamb , who must reign until all his enemies are subdued , and who shall withstand his spirit or resist his power , that he should not ride on conquering , and to conquer , until he hath accomplished gods great work of salvation in the earth ? in which reformation , liberty and freedom to the sons and daughters of sion , is known , and perfect peace and establishment in gods covenant of light and life witnessed ; against which the gates of death and hell shall not prevail ; though the people rage , and the heathen imagine mischief in their hearts , yet the lords work shall go on and prosper in the land , to the shame and confusion of all the opposers thereof , who take not warning by the downfal of others that have gone before them . but here is our rock that splits all the powers of the earth , even that rock of ages , of which israel drank in the vvildernesse , out of which flows the vvaters of life for ever : but ye have hewen out unto your selves broken cysterns that will hold no water , and will not come to the lord the leader of israel , and fountain of living vvaters , that your souls might live ; so that your rock is not as our rock . the lord hath often declared and proclaimed repentance to the rulers , priests and people of this nation , from time to time , by his servants the prophets that have been sent forth in the power of his spirit , and that he expects a worship in spirit and truth ( and a government in righteousnesse ) in this nation to be established in his own way ; no longer in the oldnesse of the letter , but in the newness of the spirit ; and that he requires such to worship him , and that he will no longer be served with the abominations of the aegyptians , which sit in darkness & under the power of death , and come not to the light of life in which god is well pleased ; but this seed of the kingdom that 's likened to a grain of mustard-seed , is that which all the wise builders in the worlds wisdom have stumbled at , and rejected as a thing common and unclean , and too mean and foolish for them to take counsel of ; and so all their wisdom hath been confounded and turned into foolishness , because they would not become fools , that they might be wise in the way of gods salvation ; for it is a righteous thing with the lord , to stain the glory of all flesh that hath been exalted above his fear in the earth , and that that which hath boasted and gloried above the cross of christ , should now be abased and ashamed , yea and shame shall cover the faces of the wicked , and all vizards shall be taken off from all faces , and every man shall appear to be as he is in the day of the lords search in the land ; and all the deceitful coverings of antichrist , stollen from the words of the prophets , of christ and the apostles ( without the life and power of god in christ jesus ) shall be stript off , and found too narrow to hide from gods wrath , as these that have gone before you , and exceeded you therein , finds true by sad experience , that it s not words and pretences , but truth and righteousnesse , ( the coverings of gods spirit ) that saves and delivers 〈◊〉 people in the time of straits and distresse of nations . and though you or others could now after so many years experience , beget a reformation and worship ( of which there is little hopes and less appearance ) that you could make your image speak , even with the tongue of men and angels , and come not into the right spirit , to know the voice of the true shepheard christ in you , all your labours , services and performances of vvorship ( as you may call it ) would be no better than the cutting off a dogs neck , or offering of swines blood , which is altogether abominable in the sight of the lord : for men have so long talked in words of religion , righteous laws and just government to be set up and established , that the lords spirit hath been long grieved therewith , and he hath cast them out as unprofitable servants , because they came not to the light , to gods righteous vvitnesse and principle in themselves , which teacheth men to do iustly , to love mercy , and to walk humbly with their god ; for gods government is a righteous government , and its said on christ ; and can men reasonably expect , that ministers of unrighteousness , and servants of sin and satan , should set up a righteous government for god , as they stand in that ground and nature which is condemned by gods righteous laws for ever ? can he that is not born of god , do the will or vvork of god to his praise ? or can any evil tree bring forth good fruit ? no not one . it 's high time for men ( if ever they will ) come to the light , to the root and ground of things in themselves that is good , that they may know of what spirit they are of ; for most men in this nation will confess ( i believe ) that there is a spirit of truth which doth the vvill of god , and there is a spirit of error which is of the devil , and against god in the vvorld ; now that spirit ( as the scriptures testifie ) that confesseth that christ is come in the flesh , is true , which is the power of god that destroys the works of the devil in the creature , in the root and ground that is evil , from whence all wickednesse proceeds , even out of the heart of man where satans seat hath been ; and so this same spirit that reproves the world of sin , and condemns sin in the flesh , leads us and those that follow it , out of sin and transgression , and mortifies lust in the root , and leads us into all truth , and teacheth us to deny ungodlinesse and worldly lusts , and to walk righteously , soberly and godly in this present world , no longer in the oldnesse of the letter , but in the newnesse of the spirit , according to the rule of the new creature , christ in us the hope of glory , which changeth and reviveth us in the spirits of our minds , whereby we are inabled unto every good word and work , according to the measure of his eternal spirit working in us , in which we are taught to deny our own wills , and to do gods will in earth as it is in heaven ; the enmity in the carnal mind , being destroyed by the crosse of christ , which is the power of god unto salvation , unto all them that believe ; from which all people and nations that turn away , they crucifie christ , and do but cast lots about his vestment , and retain at the utmost , but a form of godlinesse without the power ; and so worship a god in their imaginations ignorantly , and come not to witness and feel the vvord of life in themselves , which begets the creature again into the likeness of gods image , by destroying and casting out that which is begotten in man by the seed of the serpent , which is gods and the creatures enemy . and so as the enmity is destroyed in the root and ground , and the cause of seperation from god done away , so the word of reconciliation comes to be known and witnessed ; for there cannot be peace and reconciliation with god , so long as that stands , even sin and iniquity which separates from god , against which his wrath is for ever ; and there can be no communion between light and darkness , no fellowship between christ and belial , for he that is joyned to an harlot , is one with the harlot , and he that is joyned to the lord , is one spirit , unto which no unclean thing can be joyned ; therefore he that will be joyned to the lord , and know his maker to be his husband , must first know a separation from sin and satan , by the vvord of god which purifieth the heart , and cleanseth us from all filthinesse of flesh and spirit ; and this is the blood of sprinkling which cleanseth the conscience , the life of christ made manifest in us , in the measure of his eternal spirit given every one to profit withall , in which we come to know the father and the son , whom to know is eternal life , without which in the presence of the lord , all people and professions are yet dead in sins and trespasses , and not come again out of the fall into gods creation which is blessed , but remains under the curse , enemies in their minds to god and christ , by reason of wicked works . and as the spirit of truth draws the mind to within , to the knowledge of god in the heart , and worketh contrary to the will of man ; so the spirit of antichrist worketh with the will of man contrary to the will of god in all things , and draws the mind forth into airy conceptions , into vain notions and imaginations , of worshipping an unknown god afar off ; and he that is led by this spirit seeks self in all things , honour and praise of men ; delights to live in words , in the talk of gods work , kingdom and glory to come , and cannot endure to sit still to wait to feel the present work of gods power , and enjoyment of gods presence within ; for that destroys the devils kingdom , root and branch ; for if lust by gods power be mortified in the heart before sin be conceived there , from whence shall it be brought forth ? for out of the heart proceeds hatred , malice , murthers , adulteries , fornications , and all manner of sin and uncleanness ; so that there can be no hopes of better fruits , until the tree be changed , until a new heart be known , wherein the righteous law of god is written , and the light shineth ; that so out of a good heart , the good treasures of life may flow forth , and fruit to the praise of god brought forth : and he is true indeed , that seeks not his own , but the glory of him that sent him , which is christs work for ever , who is sent of the father to do his will in us , and we in him , according to the measure and operation of his spirit in us , which worketh both to will and do according to his good pleasure ; in which as we wait and abide we are blessed for ever , and the body is kept in unity , and every member in its proper place and office , which is the order of saints , and government of the church in god , in which is peace and safety . and now ye wise men , rulers , priests and people of england , who will not be instructed by gods spirit , that ye might learn righteousness , and live : all ye that refuse to come out of babylon at gods call , that reject the light of the lamb , in which the nations of all them that are saved must walk ; ye that will not cease to do evil and learn to do well , that will not break the bonds of the oppressor , and let the oppressed go free , but daily adde sorrow to the afflicted , and grieve the upright in heart in the land ; whose fear towards god is not taught them by the precepts of men , whom the lord regards and tenders as the apple of his eye , who have eaten his passeover with bitter herbs , and the lord will spare them as his choise jewels in the day of his fierce wrath upon the wicked ; after so many years experience of the grace , favour , patience , long-suffering and goodness of our god , which should have led you to repentance , if you had obeyed gods voice , and followed his counsel ; what have you now to plead for your selves before the lord , whose wrath is turned against you , and the testimony of a good conscience ye have not , and who shall plead for you ? and what may be said on your behalf , that have neglected so great salvation , and kept christ jesus so long out of his right and kingdom ; why the lord god whose wayes are equal and just , should not arise in his fierce wrath , and in his hot displeasure sweep you away with the besom of destruction , and give you your portion in that lake that burns with fire and brimstone ; and as ye have drunk of the vvhores cup which hath made all nations drunk with the vvine of her fornications ; and as ye have partaken with her in her sins , why ye should not according to gods righteous decree and judgement , partake of her plagues : consider these things , and shew a reason if you can ? and who shall deliver you in the day of her judgements , from her plagues and torments which hasten , and in one day shall come upon her ? and the spirit saith , spare her not , but give her blood to drink , yea , fill to her double according to the measure of her abominations , for she hath drunk the blood of the saints , and is worthy to drink the cup of the wine of gods fierce wrath and indignation , without mixture ; and in the hour of her torments , when the ten horns , the executioners of gods vengeance on her , shall strip her naked and make her desolate , and shall eat her flesh , and burn her with fire , who amongst all the lords people in the land shall pitty her or plead for her ? but rejoice over her to see the smoak of her burnings , and give praise , honour and glory to the lord god almighty , whose judgements are righteous and true , for that he hath avenged on her the blood of the saints their fellow servants , that have suffered and been slain for the testimony of jesus ; yea , and my spirit saith , come lord iesus , come quickly , and give her the cup of the fathers fierce wrath to drink , for she hath corrupted the whole earth with her fornications . and now thus have i written , that all the lords people may hasten to come out of babylon , and drink no more of her cup ; and that all that remain in her , may expect to partake of her plagues : and let all the faithful in the land be faithful and watchful still , that a spirit of security and drowsiness , which is the shadow of death , come not over them while judas the traytor sells his master , and betrayes the son of man into the hands of sinners . but i say , watch and pray , and keep to the vvord of gods patience , that ye may be all kept in the hour of temptation and tryal that 's coming upon all flesh ; for wickedness abounds , and the flood is nigh ; i say , be faithful unto death , and ye shall have a crown of life ; and account your lives of no value , that gods glory may be made known amongst the sons of men ; and quit your selves like men , and faithful followers of the lamb whithersoever he goes , to whom it s given to overcome , and ye shall be blessed for ever , and more than conquerours , through him who is the captain of our salvation , in whom we are the called of the lord in truth and righteousness , the redeemed ones of the earth , that shall reign with our king on mount sion for ever and ever ; where salvation is for vvalls and for bulwarks , into which the enemy cannot enter , but is shut out into utter darkness , where is weeping and wailing , and gnashing of teeth , torments day and night , in that lake that burns with fire and brimstone , where the worm dyes not , and the fire is not quenched , in which the wicked and ungodly shall live for ever , which is the second death . prepare therefore ye people of england , to meet the lord in the way of his iudgements , for his mercies prevail not with you , and your iniquities are almost full ; therefore the lord hath a just controversie with the inhabitants of the land , and will plead with all flesh touching his heritage ; for with much patience and long-suffering hath he tryed you all , and given you a day and time to repent and return , that ye might have brought your deeds to the light , and the transgressor to judgement in your selves , where satans seat is , and so have escaped the wrath to come ; but ye would not , but have chosen darkness rather than light , because your deeds are evil ; so that ye sit down in confusion in babylon that 's for destruction , and reject the instructions of gods spirit that hath called you , and would have brought you out of her ; and what can ye there expect in her , but to fall & perish together with her , whose downfal certainly draweth nigh in this nation of england first the figure of nations ; for the saints sufferings are daily encreased ( as the goals bear witness , & their manifold other grievances and cruel oppressions in the land ) by her sorceries , whoredoms and abominations ; and the lords spirit is grieved , which shall sink her down , even to the nethermost hell , as a milstone with violence by gods power cast into the bottom of the sea , that shall never rise again : let him see that can see , and read what the lord is doing in england , as the first of the nations in the earth , wherein the wonderful works of the lord declare themselves in the revelation of jesus christ , in this the day of his power ; and let him that escapes the judgements of the first woe , repent and give glory to god before the second woe come : amen , hallelujah . the th of the th month , . john anderdon . the end . the way to true happiness in a serious treatise / by joseph alleine. alleine, joseph, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the way to true happiness in a serious treatise / by joseph alleine. alleine, joseph, - . r. a. (richard alleine), - . baxter, richard, - . [ ], , [ ] p. printed and are to be sold by nevil simmons, london : . "shewing i. what conversion is not, and correcting some mistakes about it, ii. what conversion is and wherein it consisteth, iii. the necessity of conversion, iv. the marks of the unconverted, v. the miseries of the unconverted, vi. directions for conversion, vii. motives to conversion." "to the reader" signed: richard baxter. "to the unconverted reader" signed: richard alleine. reproduction of original in the bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng conversion. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - tcp staff (oxford) sampled and proofread - tcp staff (oxford) text and markup reviewed and edited - pfs batch review (qc) and xml conversion the way to true happiness in a serious treatise , shewing i. what conversion is not , and correcting some mistakes about it . ii. what conversion is , and wherein it consisteth . iii. the necessity of conversion . iv. the marks of the unconverted . v. the miseries of the unconverted . vi. directions for conversion . vii . motives to conversion . by ioseph alleine , late preacher of the gospel at taunton in somersetshire . london , printed , and are to be sold by nevil simmons at the princes arms in st. pauls church-yard , . to the reader . he that hath an ear to hear let him hear . precious souls , there is that life and light and love in every true believer , but especially in every faithful minister of christ , which engageth them to long and labour for your salvation . life is communicative and active . it maketh us sensible that faith is not a fantasie , nor true religion a stage-play , nor our hopes of our eternal happiness a dream . and as we desire nothing more for our selves , than to have more of the holy life whic●● we have , alas in so small a measure ; so what is it that we should more desire for others ? with the eye of an infallible ( though too weak ) faith , we see the heaven which you neglect , and the blessed souls in glory with christ , whose companions you might be for ever : we see the multitudes of souls in hell , who came thither by the same way that you are going in : who are shut out of the glorious presence of god , and are now among those devils that deceived them , remembring that they had their good things here , luk. . . and how they spent the day of their visitation , and how light they once set by god , by christ , by heaven , by mercy , whilest mercy was an earnest solicitour for their hearts : and with our bodily eyes we see at the same time , abundance of poor sinners living about us , as if there were no god , no christ , no heaven , no hell , no iudgment , no nor death to be expected ; as if a man were but a master beact , to rule the rest , and feed upon them , and perish with them . and if it were your own case , to see what souls do in heaven and hell , and at once to see how unbelievingly , carelesly and senselesly most men live on earth , as if there were no such difference in another world , would it not seem a pittiful sight to you ? if you had once seen the five brethren of dives on earth , eating , drinking , laughing and merry , cloathed and faring daily with the best , and at the same time seen their brothers soul in hell , begging in vain for a little ●ase , and wishing in vain that one from the dead might go warn his brethren , that they come not to that place of torment , would it not seem to you a pittiful sight ? would not pity have made you think , [ is there no way to open these gentlemens eyes ? no way to acquaint t●em what is become of their brother , and where lazarus is , and whither they themselves are going ? no one driveth or forceth them to hell , and will they go thither of themselves ? and is there no way to stop them or keep them back ? ] did you but see your selves what we see by faith ( believing god ) and at once beheld the saints in heaven , the lost despairing souls in hell , and the sensless sensual sinners on earth , that yet will lay none of this to heart , sure it would make you wonder at the stupidity of mankind . would you not say , o what a deceiver is the devil that can thus lead on souls to their own damnation ? oh what a cheater is this transitory world , that can make men so forget the world where they must live for ever ! o what an enemy is this flesh , that thus draweth down mens souls from god! o what a besotting thing is sin that turneth a reasonable soul into worse than a beast ! what a bedlam is this wicked world , when thousands are so busily labouring to undo themselves and others , and gratifying● the devil , against the god and saviour , who would give them everlasting blessed life . and as we have such a sight as this by faith to make us pity you , so have we so much taste of the goodness of god , the sweetness of his ways , and the happiness of believers , as must needs make us wish that you had but once tried the same delights , which would turn the pleasures of sin into detestation . god knoweth that we desire nothing more for our selves , than the perfection and eternity of this holiness and happiness which we believe and taste . and should we not desire the same for you ? and being thus moved with necessary pity , we ask of god , what he would have us to do for your salvation . and he hath told us in scripture that the preaching of his gospel , to acquaint you plainly● with the truth , and earnestly and frequently intreat you to turn from the flesh and world to god by iesus christ , is the means with which his grace is ready to concur for your salvation ; when obstinate resistance causeth the holy spirit to forsake the sinner and leave him to himself , to follow his own counsels , lusts and wills. in this hope we undertook the sacred ministry , and gave up our selves to this great and most important work : in the great sense of our unworthiness , but yet in the sense of your souls necessity . we were not such fools at our first setting out , as not to know it muct be a life of labour , self-denyal and patience , and the devil would do his worst to hinder us , and that all sorts of his instruments would be ready to serve him against our labours , and against your souls . christ our captain saved us by patient conquest , and so must we save ●●r selves and you : and so must you save your ●●●ives under christ , if ever you be saved . it was no strange thing to paul that bonds and afflictions did every where abide him , nor did he account his life dear that he might finish his course with joy , and the ministry committed to him by the lord , acts . , . it was no strange thing to him to be forbidden to preach to the gentiles that they might be saved , by such as were filling up the measure of their sins , and were under gods uttermost wrath on earth , thes. . , . devils and pharisees , and most where they came , both high and low , were against the apostles preaching of the gospel , and yet they would not sacrilegiously and cruelly break their covenant with christ , and perfidiously desert the souls of men , even as their lord for the love of souls , did call peter satan , that would have tempted him to save his life and flesh , instead of making it ● sacrifice for our sins , mat. . . what think you should move us to undertake a calling so contrary to our fleshly ease and interests ? do we not know the way of ease and honour ; of wealth and pleasures , as well as others ? and have we not flesh as well as others ? could we not be content that the cup of reproach and scorn and slander and poverty and labours , might pass from us , if it were not for the will of god and your salvation ? why should we love to be the lowest , and trodden down by malignant pride , and counted as the filth of the world and the off-scouring of all things , and represented to rulers , wh●m w● honour , as scismaticks , disobedient , turbulent , unruly , by every church-usurper , whom we refuse to make a god of ? why give you not over this preaching of the gospel , at the will of satan , that is for the everlasting suffering of your souls , under the pretence of making us suffer ? is not all this that you may be converted and saved ? if we be herein besides our selves , it is for you . could the words of the ignorant or proud , have perswaded us , that either your wants and dangers are so inconsiderable , or your other supplies and helps sufficient , that our labours had been unnecessary to you , god knoweth we should have readily obeyed the silencing sorts of pastors , and have betaken us to some other land where our service had been more necessary . let shame be the hypocrites reward , who taketh not the saving of souls , and the pleasing of god , for a sufficient reward , without ecclesiastical dignities , preferments , or worldly wealth . i have told you our motives : i have told you our business and● the terms of our undertaking . it is god and you sinners that next must tell us what our entertainment and success shall be . shall it be still neglect , and unthankful contempt , and turning away your ear and heart , and saying , we have somewhat else to mind ? will you still be cheated by this deceiving world ? and spend all your days in pampering your guts , and providing for your flesh that must lie rotting very shortly in a grave ? were you made for no better work than this ? may not we bring you to some sober thoughts of your condition , nor one hour seriously to think whither you are going ? what! not to one awakened look into the world where you must be for ever ? nor one heart-raising thought of the everlasting glory ? not one heart-piercing thought of all your saviours love , nor one ●ear for all your sinful lives ? o god forbid : let not our labour be so despised . let not your god , your saviour , and your souls be set so light by . o let there be no profane person among you like esau , who for one morsel sold his birth-right . poor sinners ! we talk not to you as on a stage , in customary words , and because that talking thus is our trade . we are in as good earnest with you as if we saw you all murdering your selves , and we are perswading you to save your lives . can any man be in jest with you who believeth god ? who by faith foreseeth whither you are going , and what you lose , and where the game of sin will end ? it is little better to jest with you now in pulpit or in private , than to stand jesting over your departing souls , when at death you are breathing out your l●st . alas , with shame and grief● we do confess , that we never , speak to you of these things as their truth and weight deserve , nor with the skill and wisdom , the affection and fervency which beseemeth men engaged in the saving of poor souls . but yet you may perceive that we are in good sadness with you . ( for god is so . ) what else do we study for , labour for , suffer for , live for ? why else do we so much trouble our selves , and trouble you with all this ado , and anger them that would have had us silent ? for my own part , i will make my free confession to you to my shame : that i never grow cold and dull and pittiless to the souls of others , till i first grow too cold and careless of my own ( unless when weakness or speculative studies cool me , which i must confess they often do . ) we never cease pittying you , till we are growing too like you , and so have need of pity our selves . when through the mercy of my lord , the prospect of th●●●●rld of souls which i am going to , hath any po●●●ful operation on my self . o then i could spend and be spent for others . no words are too earnest , no labour too great , no cost too dear , the frowns and wrath of malignant opposers of the preaching of christs gospel are nothing to me . but when the world of spirits do disappear , or my soul is clouded , and receiveth not the vi●al illuminating influences of heaven , i grow cold first to my self , and then to others . come then poor sinners , and help us who are willing at any rate to be your helpers . as we first crave gods help , so we next crave yours . help us , for we cannot save you against your wills , nor save you without your consent and help . god himself will not save you without you ; and how should we ? know that the devil is against us , and will do his worst to hinder us ; and so will all his ministers by what names or titles soever dignified or distinguished . but all this is nothing , if you will but take our parts your selves : i mean if you will take christs part , and your own , and will not be against your selves . men and devils cannot either help or hinder us in saving you as you may do your selves . if god and you be for us , who shall be against us ? and if you will help us , give over striving against god , and conscience , give over fighting against christ and his spirit : take part no more with the world and the flesh which in your baptism you renounced : set your hearts to the message which we bring you . allow it your manlike sober thoughts ; search the scriptures , and see whether the things which we speak be so or no. we offer you nothing but what we have resolvedly c●●●en our selves : and that after the most serious d●●●ation that we can make . we have many a tim● looked round about us , to know what is the happiness of man : and had we found better for our selves , we had offered better to you . if the world would have served our turns , it should have served yours also ; and we would not have troubled you with the talk of another world ; but it will not ; i am sure it will not serve your turns , to make you happy , nor shall you long make that sorry self-deceiving shift with it as now you do . but if you will not think of these things ; if you will not use the reason of men , alas what can we do to save your souls ? o pity them lord , that they may pity themselves . have mercy on them , that they may have some more mercy on themselves . help them that they may help themselves and us . if you still r●fuse , will not your loss be more than ours : if we lose our labour ( which to our selves we shall not ; ) if we lose our hopes of your salvation : what is this to your everlasting loss of salvation it self ? and what is our suffering for your sakes , in comparison of your endless sufferings . but , o , this is it that breaketh our hearts , that we leave you under more guilt than we found you ; and when we have laid out life and labour to save you , the impenitent souls must have their pains increased , for the refusing of these calls . and that it will be part of your hell , to think for ever how madly you refused our counsel , and what pains and cost and patience were used to have saved you , and all in vain . it will be so : it must needs be so : christ saith it shall be easier for sodom and gomorrah in the day of judgment than for the rejectors of his gospel-calls . the nature of the thing , and the nature of justice certainly tell you , that it must be so . o turn not our complaints to god against you : turn us not from beseeching you to be reconciled to god , to tell him you will not be reconciled . force us not to say , that we earnestly invited you to the heavenly feast , and you would not come . force us not to bear this witness against you , lord , we could have born all our labour and sufferings for them , much easilier , if they would but have yielded to thy grace . but it was they themselves that broke our hearts , that lost our labour , that made us preach and intreat in vain : it was easier to preach without maintenance , than without success . it was they that were worse to us than all the persecutors in the world. how oft would we have gathered them , but they would not , but are ungathered still ? how many holy , faithful ministers have i known these eleven years last past , who have lived in pining poverty and want , and hardly by charity got bread and clothing ; and yet if they could but have truly said [ lord the sermons , which i preach privately and in danger , have won many souls to thee ] it would have made all this burden easie . but i tell thee sensless and impenitent sinner , thou that deniedst god thy heart , and thou that deniedst them thy conversion , which was the end of all their labours hast dealt much more cruelly with them , than they that denyed the levites bread. poor sinners ! i know that i am speaking all this to those that are dead in sin : but it is a death consisting with a natural life , which hath a capacity of spiritual life : or else i would no more speak to you than to a stone . and i know that you are blind in sin : but it is a blindness consisting with a reasonable faculty , which is capable of spiritual illumination : or else i would no more perswade you than i would do a beast . and i know that you are in the fetters of your own lusts : your wills , your love , your hearts are turned away from god , and strongly bewitched with the dreams and dalliances with the flesh and world : but your wills are not forced to this captivity : surely those wills may be changed by gods grace , when you clearly see sufficient reason for to change them : else i would as soon preach ( were i capable ) to devils and damned souls . your case is not yet desperate , o make it not desperate : there is just the same hope of your salvation as there is of your conversion and perseverance , and no more . without it there is no hope : and with it you are safe , and have no cause to doubt and fear . heaven may be yet yours if you will. nothing but your own wills , refusing christ and a holy life , can keep you out . and shall that do it ? shall hell be your own choice ? and will you , i say will you not be saved . o think better what you do ! gods terms are reasonable : his word and ways are good and equal : christ's yoke is easie and his burden light , and his commandments are not grievous to any , but so far as blindness and a bad and backward heart doth make them so . you have no true reason to be unwilling : god and conscience shall one● day tell you and all the world that you had no reason for it . you may as wisely pretend reason to cut your throats , to torment your selves , as plead reason against a true conversion unto god. were i perswading you not to kill your selves , i would make no question , but you would be perswaded . and yet must i be hopeless when i perswade you from everlasting misery , and not to prefer the world and flesh before your saviour and your god , and before a sure everlasting joy ? god forbid ! reader , i take it for a great mercy of god , that before my head lyeth down in the duct , and i go to give up my account unto my iudge , i have this opportunity once more , earnestly to bespeak thee for thy own salvation . i beg it of thee , as one that must shortly be called away , and speak to thee no more , till we come unto our endless state , that thou wouldst but sometimes retire into thy self , and use the reason of a man , and look before thee whither thou art going ; and look behind thee how thou hast lived , and what thou hast been doing in the world till now ; and look within thee , what a case thy soul is in , and whether it be ready to enter upon eternity , and look above thee what a heaven of glory thou dost neglect , and what a god thou hast to be thine everlasting friend or enemy , as thou choosest and as thou livest , and that thou art always in his sight : yea and look below thee , and think where they are , that died unconverted . and when thou hast soberly thought of all these things , then do as god and true reason shall direct thee . and is this an unreasonable request ? i appeal to god , and to all wise men , and to thy own conscience when it shall be awakened . if i speak against thee , or if all this be not for thy good , or if it be not true and sure , then regard not what i say : if i speak not that message which god hath commanded his ministers to speak , then let it be refused as contemptuously as thou wilt . but if i do but in christs name and stead , beseech thee to be reconciled to god , cor. . , . refuse it at thy peril : and if gods beseeching thee shall not prevail against thy sloath , thy lust , thy appetite , against the desires of thy flesh , against the dust and shadows of the world , remember it when with fruitless cries and horrour , thou art beseeching him too late . i know , poor sinner , that flesh is bruitish , and lust and appetite have no reason : but i know that thou hast reason thy self which was given thee to over-rule them ; and that he that will not be a man cannot be a saint , nor a happy man. i know that thou livest in a tempting and a wicked world , where things or persons will be daily hindering this . but i know that this is no more to a man , that by faith seeth heaven and hell before him , than a grain of sand is to a kingdom , or a blast of wind , to one that is fighting or flying for his life , luke . . o man ! that thou didst but know the difference between that which the devil and sin will give thee , if thou wilt sell thy soul and heaven , and that which god hath promised and sworn to give thee , if thou wilt heartily give up thy self to him . i know that thou maist possibly fall into company ( at least among some sots and drunkards ) that will tell thee , all this is but troublesome preciseness , and making more ado than needs : but i know withal what that man deserveth , who will believe a fool before his maker : ( for he can be no better than a miserable fool , that will contradict and revile the word of god , even the word of grace that would save mens souls . ) and , alas , it is possible thou maist hear some of the tribe of levi , ( or rather of cain , ) deriding this serious godliness as meer hypocrisie , and fanaticism , and self-conceitedness : as if you must be no better than the devils slaves , lest you be proud in thinking that you are better than they ; that is , you must go with them to hell , lest in heaven you be proud hypocrites for thinking your selves happier than they . it may be they will tell you , that this talk of conversion is fitter for pagans and infidels to hear , than christians and protestants . because such mens big looks or coats may make the poyson the easilier taken down , i will intreat thee but as before god to answer these following questions , or to get them answered , and then judge whether it be they or we that would deceive thee ? and whether as men use to talk against learning that have none themselves , so such men prate not against conversion and the spirit of god , because they have no such thing themselves ? quest. . i pray ask these men , whether it be a puritan or fanatick opinion that men must dye ? and what all the pomp , and wealth , and pleasure of the world will signifie to a departing soul ? ask them whether they will live on earth for ever , and their merry hours , and lordly looks will have no end ? and whether it be but the conceit of hypocrites and schismaticks , that their carcases must be rotting in a dark-some grave ? quest. . ask them whether man have not an immortal soul , and a longer life to live when this is ended ? luke . . quest. . ask them whether reason require not every man , to think more seriously of the place or state where he must be for ever , than of that where he must be for a little while , and from whence he is posting day and night . and whether it be not wiser to lay up our treasure where we must stay , than where we must not stay , but daily look to be called away and never more to be seen on earth ? mat. . , . cor. . , , . and . , , , , , . quest. . ask them whether god should not be loved with all our heart , and soul , and might ? mat. . . and whether it be not the mark of an ungodly miscreant , to be a lover of pleasure more than god , tim. . . and a lover of this world above him ? joh. . , . and whether we must not seek first gods kingdom and his righteousness , mat. . . and labour most for the meat that never perisheth , ioh. . . and strive to enter in at the strait gate , luke . . and give all diligence to make our calling and election sure ? pet. . . quest. . ask them whether without . holiness any shall see god ? heb. . mat. . . tit. . . and whether the carnal mind is not enmity to god , and to be carnally minded is not death , and to be spiritually minded , life and peace ? and whether if you live after the flesh you shall not die , and be condemned ? and they shall live and be saved that walk after the spirit ? and whether any man be christs that hath not his spirit . rom. . , , , , , , . quest. . ask them whether any man have a treasure in heaven , whose heart is not there ? mat. . . and whether this be not the difference between the wicked and the godly , that the first do make their bellies their gods , and mind earthly things , and are enemies to the cross of christ ( though perhaps not his name● ) and the latter have their conversation in heaven , and being risen with christ do seek and set their affections on things above , and not on the things that are on earth , to which they are as dead , and their life is hid ( or out of sight , ) with christ in god , till christ appear , and then they shall appear , ( eve● openly to all the world ) with him in glory . phil. . , , . col. . , , ● . . quest. . ask them whether it be cre●●ble or suitable to gods word or workings● that he that will not give th●m the fruits of the earth without their labour , nor feed and cloath them without themselves ; will yet bring them to heaven without any care , desire , or labour of their own ? when he hath bid him● care not for th● one , and called for their greatest diligence for the other , mat. . . . joh. ● . yea , ask them whether these be not the two first articles of all faith and religion , . that god is ; . that he is the rewarder of them that diligently seek him , heb. . . quest. . ask them , yea ask your eyes , your ears , your daily experience in the world , whether all or most that call themselves christians , do in good sadness thus live to god in the spirit , and mortifie the flesh with its affections and iusts , and seek first gods kingdom and righteousness , and love him above all , and lay up treasure and heart in heaven ? or rather whether most be not lovers of the world , and lovers of pleasure more than god , and live not after the flesh , and mind not most the things of the flesh ? i mention not now the drunkards , the flesh pleasing gentlemen , that live in pride , fulness and idleness , and sport , and play away their precious time ; nor the filthy fornicator nor the merciless oppressors● nor the malignant haters of a godly life , nor the perjured and perfidious betrayers of mens souls and of the gospel or their countries good ; nor such other men of seared conscience , whose misery none questioneth , but such as are as blind and miserable . it 's not these only i am speaking of ; but the common , worldly , fleshly and ungodly ones . quest. . ask them whether the name of a christian will save any of these ungodly persons ? and whether god will like men the better for lying and calling themselves christians when they are none indeed ? and whether they dare preach to the people that a christian drunkard , or a christian fornicator , or oppressor , or a christian worldling , needeth no conversion ? quest. . ask them whether they say not themselves that hypocrisie is a great aggravation of all other sin ? and whether god hath not made the hypocrites and unbelievers to be the standards in hell ? luke . . and whether seeking to abuse god by a mock religion , do make such false christians better than the poor heathens and infidels , or much worse ? and whether he be not an hypocrite that professeth to be a christian , and a servant of god , when he is none , nor will be ? and whether he that knoweth his masters will and doth it not , shall not have the sorest stripes , or punishment . luke . . quest. , ask them whether in their baptism ( which is their christening , as a covenant , ) they did not renounce the flesh , the world , and the devil , and vow and deliver up themselves to god , their father , their saviour and their sanctifier ? and whether all or most men perform this vow ? and whether a perjured covenant-breaker against god , is fitter for salvation , than one that never was baptized . quest. . ask them whether the holy nature of god be not so contrary to sin , as that it is blasphemy to say that he will take into heav●n , and into the bosom of his eternal delights , any unholy unrenewed soul , pet. . , . quest. . ask them why it was that christ came into the world ? whether it was not to save his people from their sins , mat. . . and to destroy the works of the devil , joh. . . and to purifie to himself , a peculiar people zealous of good works , tit. . . and to bring home straying souls to god , luk. . and to be the way to the father , john . . and whether christ save that soul that is not converted by him and saved from his sins ? or whether it be the dead image only of a crucified jesus , that is all their saviour , while they will have no more of him ? quest. . ask them why they believe , and were baptized into the holy ghost , and whether a man can enter into the kingdom of heaven , that is not born of the spirit as well as of water , joh. . , , . and that is not converted , and begins not the world as it were anew , in a teachable , tractable newness of life , like a little child ? mat. . . and whether it be not a certain truth ; that , if any man have not the spirit of christ the same is none of his , rom. . . quest. . ask them why christ gave the world so many warnings of the damnableness of the pharisees hypocrisie ; if hypocritical christians may be saved . and what were these pharisees ? they were the masters of the iewish church ? the rabbies that must have high places , high titles , and ceremonies , formal garments , and must be reverenced of all : that gave god lip-service without the heart , and made void his commands , and worshipped him in vain , teaching for doctrines the commandments of men , and strictly ●●the mint & cummin , while love mercy , and iustice were past by ? who worshipped god with abundance of ceremonies and built the tombs , and garnished the sepulchers of the saints ; while they killed and persecuted those that did imitate them , and hated the living saints , and honoured the dead . they were the bitterest enemies and murderers of christ , on pretence that he was a blasphemer , and a seditious enemy to caesar and the common peace , and one that spake against the temple : they were the greatest enemies of the apostles . and silencers of those that preached christs gospel , and persecuted them that called on his name . and had these no need of conversion , because they could say , god is our father ( when the devil was their father , joh. . . ) and that they were abraham's seed ? and are not hypocritical christians , drunken christians , fornicating christians , carnal , worldly , infidel-christians , ( the contradiction is your own ) persecuting christians , false-named hypocritical christians , as bad , yea worse , as they abuse a more excellent profession ? mat. . , . and . and . . and . . &c. luke . . quest. . doth not the holy state of heaven require holiness in all that shall possess it ? can an unholy soul there see and love and praise and delight in god for ever , and in the holy society and employment of the saints ? rev. . . is he not liker a mehometan than a christian , that looketh for a sensual and unholy heaven ? quest. . what is the difference between the church and the world ? is not the church a holy society of regenerate souls ? yea the church visible , is only those that in baptism vow holiness and profess it . look those hypocrites in the face and see whether they do not blush , when they repeat in the creed , i believe in the holy ghost , i believe in the holy catholick church , and the communion of saints , who shall have the forgiveness of sins , and live ever-lasting . ask them whether they mean , holy adulterers , holy worldlings , holy perjured persons ? ask them whether they mean a communion of saints in a tavern , in a play-house , in a gaming-house , in a whore-house ●or a jesting , canting stage-play communion ? if the church be holy , be holy if you will be of the church : if it be a communion of saints , make it not a communion of swine , and make not saints and their communion seem odious either for their infirmities , or their crossness to your carnal interests or conceits . quest. . ask them whether there be a heaven and a hell , or not ? if not , why are they pretended christians ? if there be , will god send one man to heaven , and another to hell , to so vast , so amazing a difference of states , if there be no great difference between them here ? if holiness no more differenced christians from others , than saying a sermon , or saying over a prayer , doth difference one from an infidel , where were the justice of god in saving some and damning others ? and what were christianity better than the religion of antonine , plato , socrates , seneca , cicero , plutarch , if not much worse ? go into london streets , and when you have talkt with living prudent men , then go to the painters shop and see a comely picture , and to the looking-glass and see the appearances of each passenger in a glass , and to the periwig-shops , and set a wodden-head with a periwig upon the bulk , and you have seen somewhat like the difference of a holy soul , and of a dead and dressed formal hypocrite , psal. . . quest. . ask them whether kings and all men make not a great difference between man and man ; the loyal and perfidious , the obedient and the disobedient ? and whether they difference not themselves between a friend and a soe , one that loveth them , and one that robbeth , beateth , or would kill them . and shall not the most holy god more difference between the righteous and the wicked ? mal. . , . quest. . but if they are deaed in every point save carnal interests , ask them why they are preachers or priests ? and if conversion and holiness be a needless thing , what use they themselves are of ? and why the country must be troubled with them , and pay them tythes , and owe them reverence ? when these twenty questions are well answered , conclude that you may be saved without conversion . but if poor soul , thou art fully convinced , and askest , what should i do to be converted ? the lord make thee willing and save thee from hypocrisie and i will quickly tell thee in a few words . . give not over sober thinking of these things , till thy heart be changed , psal. . . . come to christ , and take him for thy saviour , thy teacher , thy king , and he will pardon all that 's past and save thee , joh. . . and . . and . . joh. . , . . believe gods love , and the pardon of sin , and the everlasting joys of heaven , that thou maiest feel that all the pleasures of the world and flesh , are dung in comparison of the heavenly delights , of faith and hope , and holy love , and peace of conscience and sincere obedience . . sin no more wilfully , but forbear that which thou maist forbear , isa. . . . away from temptations , occasions of sin and evil company , and be a companion of the humble , holy , heavenly , and sincere , psal. . , . . wait on gods spirit in the diligent , constant use of his own means , read , hear , meditate , pray : pray hard for that grace that must convert thee : wait thus , and thou shalt not wait in vain , psal. . and . . and . . pity o lord and perswade these souls : let not christs blood , his doctrine , his example , his spirit , be lost unto them , and they lost for ever . let not heaven be as no heaven to them , while they dream and dote on the shadows in this world . and o save this land from the greater dectruction , than all our late plagues , and flames , and divisions , which our sins and thy threatnings , make us f●ar . o lord in thee have we trusted , let us never be confounded . having thus contributed my endeavour in this preface to the furtherance of the design of this excellent book . i must tell thee , reader , that i take it for an honour to commend so masculine a birth unto the world : the midwife of alexander or aristotle need not be ashamed of her office . who the author of this treatise was , how h● preached , how he lived , how he suffered ( and for what ) and how he died , his life and letters lately printed fully tell you : and i earnestly commend the reading of them to all , but especially to ministers , not to tell them what men have been here forbidden to preach christs gospel , and for what , nor what men they are that so many years have done it : but to tell you what men christ's ministers should be : but say not he kill'd himself with excessive labour , and therefore i will take warning , and take my ease . for , . he lived in perfect health all his days , notwithstanding his labours , till after his hard and long imprisonment . . it was not the greatest labours of his times of liberty that hurt him , but his preaching or or times a weak after that he was silenced , because he could not speak to all his people at once . o make not an ill use of so excellent an example . say not like judas , what needs this waste ? his labour , his life , his sufferings , his death were not in vain . the ages to come that read his life , and read this little popular treatise , and his call to archippus shall say , they were not in vain . and though he was cut off in the midst of his age , and his longer labours , and more elaborate writings thus prevented , take thank fully this small but methodical , warm , and serious tractate : read it seriously , and it cannot be but it must do thee good . i am one that have lookt into books and sciences , and speculations of many sorts , and seriously tell thee as a dying man , that after all my searches and experience , i have found that philosophical enquiries into the divine artifices and the nature of things , hath among a greater number of uncertainties , a great many pretty pleasant probabilities , which a holy soul can make good use of in admiring god , and may find us a lawful kind of sport ; but in the moralities which atheists count uncertainties , the knowledge of god , and our duty , and our hopes , the doctrine and practice of holiness , temperance , and charity , and justice , and the diligent seeking and joyful hopes of life everlasting , is all the true wisdom , the goodness , the rest and comfort of a soul : whatever be our plea , this is the satisfying certainty , the business , and the beautifying improvement of our lives . i have done , when i have sought to remove a little scandal , which i foresaw ; that i should my self write the preface to his life , where himself and two of his friends make such a mention of my name , which i cannot own ; which will seem a praising him for praising me . i confess it looketh ill favouredly in me : but i had not the power of other mens writings , and durst not therefore forbear that which was his due . had i directed their pens they should have gone a middle way , and only esteemed me [ a very unworthy servant of christ , who yet longs to see the peace and prosperity of his church ] and should have forborn their undeserved praise , as other men should have done their slanderous libels . but if the reader get no harm by it , i assure him the use i made of it was , to lament that i am really so much worse than they esteemed me ; and fear lest i should prove yet worse than i discern my self , who see so much sin and weakness , in my betters , and much more in my self , as to make it the constant sentiment of my soul , that pride of mens greatness , wisdom , and goodness , is the first part of the devils image on mans soul , and darkness is the second , and malignity the third . richard baxter . reader , how well were it if there were no more unconverted ones among us , than those to whom this is directed ? unconverted persons how many are there , but how few unconverted readers especially of such books as this before thee ? a play or a romance better suits the lusts , and therefore must have more of the eye of such ; what will cherish the evil heart is only grateful , not what will change it . how many are there to whom this is directed , who will not know , that they are the men ? and how little hope is there that this excellent treatise should reach its end , with those who apprehend not themselves concern'd in it ? art not thou one of them ? art thou a convert , or art thou yet in thy sins ? what is sin ? what is conversion ? it may be , thou canst tell me neither , and yet a convert thou sayst thou art . but to what purpose is it then like to be , for the servant of god to treat with thee about this matter ? let him bid thee believe , thou art a believer already ; let him bid thee repent and turn to the lord , that work thou sayst is not now to do . what can there be said to this man , that 's like to b●ing him to good ? friend , know thy self better , or thou perishest without remedy . thou maist pray , but what hope is there in thy praying ? thou maist read , but what hope is there in thy reading . yet read on , this little hope there is ; in this book there 's eye-salve that may heal thee of thy blindness . in this book there is a glass that will shew thee thy face . dost thou know thine own face when thou seest it ? behold thy very image in those marks that are given of an unconverted person ; read and consider them , and then say , if thou be not the man. be willing to know thy self , and to know the worst of thy case ? wink not at the light , hide not thy self from thine own soul. wilt thou never know thy disease , till it be past remedy . much of our hardest work would be over , if we could see the sinners to whom we are sent , to be convinced sinners . if we could but open the blind eyes , there were hope we should shortly raise the dead . sinner , of a truth , thou art in evil case whether thou know it or not ; thou art among the dead , and there is but a step betwixt thee and hell. thou wilt not believe it though it be told thee , yet once again let me beseech thee , come to the glass that is here presented to thee , and narrowly observe whether the very marks of the dead be not found upon thee . if there be a miscarriage in this first work , if thou wilt not understand thy misery and thy danger , there 's an end of all hopes concerning thee . whilst self-ignorance abides upon thee , all the counsels , that are necessary to a man in thy case , will do thee no good ; they are never like to prosper with thee , because thou wilt not count them proper for thee . who will be perswaded to do that , which he believes is already done ? who will take the counsel of the physitian that does not think himself sick ? the man of god may spare his pains of perswading thee to conversion , whilst thou art confident thou art converted already . who will be at the pains of repentance that concludes he hath repented ? who will bear the labour and the pangs of the new birth that is confident he is already passed from death to life ? but friend , let me a little reason with thee ; thou art confident it is well with thee , yet why wilt thou not yield to thus much at least , to put it to the question , am i not mistaken ? thou art worse than mad , if thou thinkest such a question may not be put . dost thou know that thy heart is false and deceitful , and yet because it speaks good concerning thee , must it not be questioned whether it speak truth or no ? be so wise as to conclude i may be mistaken , and thus come to the trial whether thou art mistaken or not . and if upon trial by the marks that are before thee , thou come to be undeceived , and see thy self wrapped up in that misery which hitherto thou wouldst not suspect , the next news i expect to hear from thee is , what must i do to be saved ? o were it come to that once ! then thou hast an answer at hand in those means thou wilt find prescribed thee : and because they are such as thou wilt hardly be perswaded to use , take in the motives that follow , and these will help down the means . consider both the one and the other , and if thou dost not find the means proper , and the motives weighty , i think i shall do thee no wrong if i tell thee , thou art still of a blind mind , and an harder heart . friend , the matter which this little book comes to treat with thee about , is of highest importance ; 't is a matter of life or death . if thou sayest , the terms upon which life is offered , are hard ; consider , is it not harder to dye ? he is worthy to dye who will lose his soul to save his labour . if thou couldest step down into the deep , and take a turn or two with those damned souls , who are drench'd with fire and brimstone , and bound in everlasting chains of vengeance , and should ask them , now what do you think of the terms upon which life was offered ? now what think you of that repentance , of that obedience , of that circumspection , self-denyal , and the greatest severity which by the gospel were imposed upon you ? if you might once again have the same terms granted you for your redemption from this place of torment , would you yet say , hard terms ! let me rather dye this death for ever , than live such a life ! let me broil in this furnace , rather than escape with such difficulty ! shouldst thou ask them thus that have felt what 't is to be damned , what answer dost thou think they would make ? o friend , never again groan under the difficulties of conversion , till thou believe them to be worse than hell. but i will not farther anticipate my worthy author . nor is there much need i should commend either himself or his works ; for the author himself , thou maist at a small charge get ●●quaintance with him in that history of his life and death , which is extant ; concerning which i shall only say , sic mihi contingat vivere sicque mori . and for this work of his , what commendation i shall give of it , would be needed no longer than till thou hast read it over . thou wilt find such wine in it as needs no bush. this only i shall say , as far as my credit will go , it is exceedingly well worth thy most serious perusal . o maist thou hear that voice , ( such a voice from heaven there is whether thou hear it or no ) tolle & lege , take up and read . read friend , and read over again . read and understand , understand and pray , pray and consider , and consent unto him , who by the pen of his servant calls to thee from heaven , why wilt thou die ? turn and live . o suffer this word of instruction and exhortation , to open thy blind eyes , to turn thee from darkness to light , from the power of satan unto god , that thou maist receive forgiveness of sins , and an inheritance among them that are sanctified . et cum tal●s fueris memento mei . when it is thus with thee , then pray for the friend and servant of thy soul , richard alleine . mr. joseph alleine's call to the unconverted . dearly beloved , and longed for , i gladly acknowledge my self a debtor to you all , and am concerned , as i would be found a good steward to the houshold of god , to give to every one his portion . but the physician is most solicitous for those patients , whose case is most doubtful and hazardous , and the fathers bowels are especially turned towards his dying child . the numbers of the unconverted souls among you , call for my most earnest compassions , and hasty diligence to pluck them out of the burning , iud. . and therefore to these first i shall apply my self in these lines . but whence shall i fetch my arguments , or how shall i choose my words ? lord , wherewith shall i wooe them ? whereby shall i win them ? oh that i could but tell ! i would write unto them in tears , i would weep out every argument , i would empty my veins for ink , i would petition them on my knees ; verily ( were i able ) i would , ( o how thankfully i would ! ) if they would be prevailed with to repent and turn . how long have i travelled in birth with you ? how frequently have i made suit to you ? how often would i have gathered you ? how instant have i been with you ? this is that i have prayed for , and studied for , for many years , that i might bring you to god : o that i might but do it ! will you yet be intreated ? o what a happy man might you make me , if you would but hearken to me , and suffer me to carry you over to jesus christ. but , lord , how insufficient am i for this work ! i have been many a year woing for thee , but the damsel would not go with me . lord , what a task hast thou set me to do ! alas , wherewith shall i pierce the scales of leviathan , or make the heart to feel that is hard as a stone ; hard as a piece of the nether milstone ! shall i go and lay my mouth to the grave , and look when the dead will obey me and come forth ? shall i make an oration to the rocks ? or declaim to the mountains , and think to move them with arguments ? shall i give the blind to see ? from the beginning of the world was it not heard that a man opened the eyes of the blind . but thou , o lord , canst pierce the scales , and prick the heart of the sinner . i can but shoot at rovers and draw the ●ow at a venture , and do thou direct the arrow between the joynts of the harness , and kill the sin , and save the soul of the sinner , that casts hi● eyes into these labours . but i must apply my self to you , to whom i am sent : yet i am at a great loss . would to god i knew how to go to work with you ! would i stick at the pains ? god knoweth , you your selves are my witnesses , how i have followed you in private , as well as in publick , and have brought the gospel to your doors , testifying to you the necessity of the new birth , and perswading you to look in time after a sound and through change . beloved , i have not acted a part among you , to serve my own advantage ; our gospel is not yea , and nay . have not you heard the same truths , from the pulpit , by publick labours , and by private letters , by personal instructions ? brethren , i am of the same mind as ever , that holiness is the best choice , that there is no entring into heaven , but by the straight passages of the second birth : that without holiness you shall never see god , heb. . . ah my beloved ! refresh my bowels in the lord. if there be any consolation in christ , any comfort of love , any fellowship of the spirit , any bowels and mercies , fulfil you my joy . now give your selves unto the lord : cor. . . now set your faces to seek him . now set up the lord jesus in your hearts , and set him up in your houses . now come in and kiss the son , psal. . . and embrace the tenders of his mercy . touch his scepter , and live : why will you die ? i beg not for my self ; but fain i would have you happy : this is the prize i run for , and the white i aim at● my souls desire and prayer for you is , that you may be saved , rom. . . the famous lycurgus , having instituted most strict and whole●●m l●ws for his people , told them he was necessitated to go a journey from them , and got them to bind themselves in an oath , that his laws should be observed , till his return . this done , he went into a voluntary banishment , and never returned more , that they might , by vertue of their oath , be engaged to the perpetual observing of his laws . methinks i should be glad of the hard conditions which he endured ( though i love you tenderly ) so i might but hereby engage you througly to the lord jesus christ dearly beloved , would you rejoyce the heart of your minister ? why then , embrace the counsels of the lord by me : forgo your sins : set to prayer : up with the worship of god in your families : keep at a distance from the corruptions of the times . what greater joy to a minister , than to hear of souls born unto christ by him , and that his children walk in the truth ? iohn . brethren , i beseech you suffer a friendly plainness and freedom with you in your deepest concernments . i am not playing the orator , to make a learned speech to you , nor dressing my dish with eloquence , wherewith to please you . these lines are upon a weighty errand indeed , viz. to convince , and convert , and save you . i am not baiting my hook with rhetorick , nor fishing for your applause , b●t for your souls . my work is not to please you , but to save you ; nor is my business with your fancies , but your hearts . if i have not your hearts , i have nothing . if i were to please your ears , i could sing another song . if i were to preach my self , i would steer another course ; i could then tell you a smoother tale : i would make you pillows , and speak you peace ; for how can ahab love this micaiah , that always prophesies ●vil concerning him ? kings . . but how much better are the woun●s of a friend , than the fair speeches of the ha●lot , who flattereth with her lips , till the dart strike through the liver , and hunteth for the precious life ? prov. . , , . and prov. . . if i were to quiet a crying infant , i might sing him to a pleasant mood , or rock him asleep : but when the child is fallen into the fire , the parent takes another course ; he will not now go to still him with a song or trifle . i know , if we speed not with you , you are lost : if we cannot get your consent to arise , and come away , you perish for ever . no conversion , and no salvation : i must get your good will , or leave you miserable . but here the difficulty of my work again recurs upon me . lord choose my stones out of the rock . sam. . , . i come in the name of the lord of hosts , the god of the armies of israel . i come forth like the stripling against goliah , to wrestle not with flesh and blood , but with principalities and powers , and the rulers of the darkness of this world. eph. . . this day let the lord smite the philistine , and spoil the strong man of his armour , and give me to fetch off the captives out of his hand . lord choose my words , choose my weapons for me , and when i put my hand into the bag , and take thence a stone , and sling it , do thou carry it to the mark and make it sink , not into the forehead , sam. . . but the heart of the unconverted sinner , and smite him to the ground , with saul in his so happy fall , acts . . thou hast sent me , as abraham did eliezer , to take a wife unto my master thy son . gen. . . but my discouraged soul is ready to fear , the woman will not be willing to follow me . o lord god of my master , i pray thee send me good speed this day , and shew kindness to my master , and send thine angel before me and prosper my way , that i may take a wife unto thy son , gen. . . that as the servant rested not , till he had brought isaac and rebeckah together , so i may be succesful to bring christ and the souls of my people together , before we part but i turn me unto you . some of you do not know what i mean by conversion , and in vain shall i perswade you to that which you do not understand ; and therefore for your sakes , i shall shew what this conversion is . others do cherish secret hopes of mercy , though they continue as they be ; and for them i must shew the necessity of conversion . others are like to harden themselves with a vain conceit , that they are converted already ; unto them i must shew the marks of the vnconverted . others , because they feel no harm , fear none , and so sleep upon the top of the mast ; to them i shall shew the misery of the unconverted . others sit still , because they see not their way out ; to them i shall shew the means of conversion . and finally for the quickening of all , i shall close with the motives of conversion . chap. i. shewing the negative , what conversion is not , and correcting some mistakes about it . let the blind samaritans worship they know not what , ioh. . . let the heathen athenians superscribe their altar to the unknown god , acts . . let the guileful papists commend the mother of destruction , hos. . . for the mother of devotion : they that know mans constitution , and the nature of the reasonable souls operation , cannot but know , that the understanding having the empire in the soul , he that will go rationally to work , must labour to let in the light here . ignorantis non est consensus . and therefore that you may not mistake me , i shall shew you what i mean by the conversion i perswade you to endeavour after . it is storied , that when iupiter let down the golden chaplets from heaven , all of them but one were stolen : whereupon ( lest they should lose a relique of so great esteem ) they made five others so like it , that if any were so wickedly minded , as to steal that also , they should not be able to discern which was it . and truly my beloved the devil hath made many counterfeits of this conversion , and cheats one with this , and another with that ; and such a craft and artifice he hath , in this mystery of deceits , that ( if it were possible ) he would deceive the very elect. now that i may cure the damnable mistakes of some , who think they are converted when they are not ; as well as remove the troubles , and fears of others , that think they are not converted , when they are ; i shall shew you the nature of conversion , both negatively , or what it is not ; and positively , what it is . we will begin with the negative . . it is not the taking on us the profession of christianity . doubtless christianity is more than a name . if we will hear paul , it lies not in word , but in power , cor. . . if to cease to be jews and pagans , and to put on the christian profession had been true conversion , ( as this is all , that some would have to be understood by it ) who better christians than they of sardis and laodicea ? these were all christians by profession , and had a name to live , but because they had but a name , are condemned by christ , and threatned to be spewed out , rev. . , . are there not many that name the name of the lord jesus , that yet depart not from iniquity ? tim. . . and profess they know god , but in works deny him ? tim. . . and will god receive these for true converts , because turned to the christian religion ? what , converts from sin , when yet they do live in sin ! 't is a visible contradiction . surely if the lamp of profession would have served the turn , the foolish virgins had never been shut out , mat. . , . we find not only professors but preachers of christ , and wonder-workers turned off , because evil workers , mat. . . . . it is not the being washed in the laver of regeneration , or putting on the badge of christ in baptism . many take the press-money , and wear the livery of christ , that yet never stand to their colours , nor follow their leader . ananias and saphira , and magus were baptized as well as the rest . how fondly do many mistake here , deceiving , and being deceived ! dreaming , that effectual grace is necessarily tied to the external administration of baptsim , ( which what is it , but to revive the popish ●enent , of the sacraments working grace , ex opere operato ? ) and so every infant should be regenerated , not only ( sacramento tenens ) sacramentally , but really and properly . hence men do fancy , that being regenerated already , when baptized , they need no further work . but if this were so , then all that were baptized ( in their infancy ) must necessarily be saved : because the promise of pardon and salvation is made to conversion and regeneration . acts . . pet. . , . mat. . . our calling , sanctification , ( as to the beginnings of it ) or conversion ( which are but the same thing , under different conceptions and expressions ; ) is but a middle link in the golden chain , fastned to election at the one end , and glorification at the other , rom. . . thes. . . pet. . . the silver cord may not be broken , nor the connexion between sanctification and salvation , between grace and glory , impiously violated , mat. . . if we are indeed begotten again , it is to an inheritance incorruptible reserved in heaven for us , and the divine power is ingaged to keep us for it , pet. . . and if the very regenerate may perish at last in their sins . we will no more say , that he that is born of god , his seed remaineth in him , and that he cannot sin , ioh. . i.e. unto death , now that it is impossible to deceive the very elect , mat. . . and indeed were this true , then we need look no farther to see our names written in heaven , than only to search the register , and see whether we were baptized : then i would keep the certificate of my baptism , as my fairest evidence for heaven , and should come by assurance of my gracious state , with a wet finger : then men should do well to carry but a certificate of their baptism under the registers hand , when they dyed ( as the philosopher would be buried with the bishops bond in his hand , which he had given him for the receiving his alms in another world : ) and upon sight of this , there were no doubt of their admission into heaven . in short , if there be no more necessary to conversion or regeneration , than to be turned to the christian religion , or to be baptized in infancy , this will flie directly in the face of that scripture , mat. . . as well as multitudes of others . for first , we will then no more say , strait is the gate and narrow is the way : for if all that are baptized , and of the true religion , are saved , the door is become heavenly wide , and we will henceforth say , wide is the gate , and broad is the way , that leadeth unto life ; for if this be true , whole parishes , yea whole countries , and whole kingdoms may go in a breast , and we will no more teach , that the righteous is scarcely saved , or that there is need of such a stir in taking the kingdom of heaven by violence and striving to enter in . surely if the way be so easie as many make it , that there is little more necessary , than to be regenerated in our baptism , and cry god mercy , and be absolved by the minister at our end , 't is more ado than needs , to put our selves to such running , and seeking , and knocking , and fighting , and wrestling , as the word requires , as necessary to salvation . secondly , if this be true , we will no more say , few there be that find it : yea we will rather say , few there be that miss it : we will no more say , that of the many that are called , but few are chosen mat. . . and that even of the professing israel , but a remnant shall be saved , rom. . . if this doctrine be true , we will not say any more with the disciples , who then shall be saved ? but rather who then shall not be saved ? then if a man be called a brother ( that is , a christian ) and be baptized , though he be a fornicator , or a railer , or covetous , or a drunkard , yet he shall inherit the kingdom of god , cor. . . cor. . , . but the arminian will reply ; such as these though they did receive regenerating grace in baptism , are since fallen away , and must be renewed again , or else they cannot be saved . i answer , . that there is an infallible connexion between regeneration and salvation , as we have already shewed , and i itch to be farther evidencing , but that 't is against designed brevity . . then men must be again born again , which carries a great deal of absurdity in its very face . and why may not men be twice born in nature , as well as in grace ? why not as great an absurdity to be twice regenerated as to be twice generated ? but . and above all , this grants however the thing i contend for , that whatever men do , or pretend to receive in baptism , if they be found afterwards to be grosly ignorant or prophane , or formal , without the power of godliness , they must be born again , or else be shut out of the kingdom of god. so then , they must have more to plead for themselves , than their baptismal regeneration . well , in this you see all are agreed , that be it more or less that is received in baptism , if ( when men come to years ) they are evidently unsanctified , they must be renewed again by a through and powerful change , or else they cannot escape the damnation of hell : friends and brethren be not deceived , god is not mocked ; gal. . . whether it be your baptism or what ever else that you pretend , i tell you from the living god , that if any of you be a prayerless person , iob. . . or unclean , or malicious , or covetous , or riotous , or a scoffer , or a lover of evil company , prov. . . in a word , if you are not holy , strict , and self-denying christians , heb. . . mat. . . you cannot be saved , except you be transformed by a further work upon you , and renewed again by repentance . thus i have shewed , that it is not enough to evidence a man to be regenerate , that he hath been baptized ; effectual grace not necessarily accompanying baptism , as some have vainly asserted . but i must answer one objection before i pass . obj. the sacraments do certainly attain their ends , where man doth not ponere obicem , or lay some obstruction , which infants do not . sol. i answer , it is not the end of baptism to regenerate , . because then there would be no reason , why it should be confined only to the seed of believers : for both the law of god , and the nature of charity , requires us to use the means of conversion for all , as far as we can have opportunity . were this true , no such charity as to catch the children of turks and heathens , and baptize them , and dispatch them to heaven out of hand ; like the bloody wretches , that made the poor protestants ( to save their lives ) to swear they would come to mass , and that they would never depart from it , and then put them forthwith to death , saying , they would hang them while in a good mind . . because it presupposeth regeneration , and therefore cannot be intended to confer it . in all the express instances in scripture , we find that baptism doth suppose their repenting , believing , receiving the holy ghost , acts . . acts . . acts . . mark . . and to imagine , that baptism was instituted for an end of which not one of the first subjects was capable ( for they were all adult persons and supposed to have faith and repentance according as they professed , and their children were not baptized till after them , in their right , ) were no little absurdity . were this doctrine true , baptism would make disciples , but we find it doth bespeak them such before hand , mat. . . . because baptism , being but a seal of the covenant , cannot convey the benefits , but according to the tenour of the covenant , to which it is set . now the covenant is conditional , therefere the seal conveys conditionally . the covenant requires faith and repentance , as the condition of the grand benefits , pardon , and life , act. . . acts . . and what the covenant doth not convey but upon these conditions , the seal cannot . so that baptism doth presuppose faith and repentance in the subject , without which it neither doth , nor can convey the saving benefits : otherwise the seal should convey contrary to the tenour of the covenant to which it is affixed . . it lies not in a moral righteousness . this exceeds not the righteousness of the scribes and pharisees , and therefore cannot bring us to the kingdom of god , mat. . . paul , while unconverted , was touching the righteousness which is in the law blameless , phil. . . none could say black is thine eye . the self-justiciary could say , i am no extortioner , adulterer , vnjust , &c. luke . . thou must have something more than all this to shew , or else ( however thou maist justifie thy self ) god will condemn thee . i condemn not morality , but warn you not to rest here . piety includes morality , as christianity doth humanity , and grace reason . but we must not divide the tables . . it consists not in an external conformity to the rules of piety . 't is too manifest , men may have a form of godliness , without the power , tim. . . men may pray long , mat. . . and fast often , luke . . and hear gladly mat. . . and be very forward in the service of god , though costly and expensive , esay . . and yet be strangers to conversion . they must have more to plead for themselves , than that they keep their church , and give alms , and make use of prayer , to prove themselves sound converts . no outward service but an hypocrite may do it ; even to the giving all his goods to the poor , and his members to the fire , cor. . . . it lies not in the chaining up of corruption , by education , humane laws , or the force of incumbent affliction . 't is too common and easie , to mistake education for grace ; but if this were enough , who a better man than iehoasb ? while iehojadah his uncle lived , he was very forward in gods service , and calls upon him to repair the house of the lord , kings . , . but here was nothing more than good education all this while : for when his good tutor was taken out of the way , he appears to have been but a wolf chained up ; and falls off to idolatry . . in short , it consists only in illumination , or conviction , in a superficial change , or partial reformation . an apostate may be a man inlightned , heb. . . and a felix tremble under convictions , acts . . and a herod amend many things , ●ar . . . 't is one thing to have sin alarm'd only by convictions , and another to have it captivated and crucified by converting grace . many , because they have been troubled in conscience for their sins , think well of their case ; miserably mistaking conviction for conversion . with these cain might have passed for a convert , who ran up and down the world , like a man distracted under the rage of a guilty conscience , till with building and business he had worn it away , gen. . , . others think , that because they have given off their riotous courses , and are broken off from evil company , or some particular lust , and reduced to sobriety and civility , they are now no other than real converts ; forgetting that there is a vast difference between being sanctified , and civilized ; and that many seek to enter into the kingdom of heaven , luke . . and are not far from it , mark . . and arrive to the almost of christianity , acts . . and yet fall short at last . while conscience holds the whip over them , many will pray , hear , read , and forbear their delightful sins : but no sooner is this lyon asleep , but they are at their vomit again . who more religious than the jews , when gods hand was upon them ? psal. . , . but no sooner was the affliction over , but they forgat god , and shewed their religion to be but a fit , v. , . thou mayest have disgorged a troublesom sin , that will not sit in thy stomach , and have escaped the gross pollutions of the world , and yet not have changed thy swinish nature all the while pet. . , . you may cast the lead , out of the rude mass , into the more comely proportion of a plant , and then into the shape of a beast , and thence into the form and features of a man : but all the while it is but lead still . so a man may pass through divers transmutations , from ignorance to knowledge , from prophaneness to civility , thence to a form of religion , and all this while he is but carnal and unregenerate , while his nature remains unchanged . application . hear then , o sinners hear ; as you would live , so come and hear ; esay . . . why would you so wilfully deceive your selves , or build your hopes upon the sand ? i know he shall find hard work of it , that goes to pluck away your hopes . it cannot but be ungrateful to you , and truly it is not pleasing to me . i set about it , as a surgeon , when to cut off a pu●rified member from his well-beloved friend ; which of force he must do , but with an aking heart , a pitiful eye , a trembling hand . but understand me , brethren , i am only taking down the ruinous house , ( which will otherwise speedily fall of it self , and bury you in the rubbish , ) that i may build fair , and strong and firm for ever . the hope of the wicked shall perish , if god be true of his word . prov. . . and wert not thou better , o sinner , to let the word convince thee now in time , and let go thy false and self-deluding hopes , than to have death too late to open thine eyes , and find thy self in hell , before thou art awa●e ? i should be a false and faithless shepherd , if i should not tell you , that you who have built your hopes upon no better grounds , 〈◊〉 these ●orementioned , are yet in your 〈◊〉 . let your conscience speak ; what is it , that you have to plead for your selves ? is it that you wear christs livery ? that you bear his name ? that you are of the visible church ? that you have knowledge in the points of relig●●● , are civilized , perform religious duties , are just in your dealings , have been troubled in conscience for your sins ? i tell you from the lord , these pleas will never be accepted at gods bar. all this though good in it self , will not prove you converted , and so will not suffice to your salvation . oh look about you , and bethink your selves of turning speedily and soundly . set to praying and to reading , and studying your own hearts ; rest not , till god hath made through work with you : for you must be other men , or else you are lost men . but if these be short of conversion , what shall i say of the prophane sinner ? it may be , he will scarce cast his eyes , or lend his ears to this discourse : but if there be any such reading , or within hearing , he must know from the lord that made him , that he is far from the kingdom of god. may a man be civilized and not converted , where then shall the drunkard , and glutton appear ? may a man keep company with the wise virgins , and yet be shut out ? shall not a companion of fools much more be destroyed ? prov. . . may a man be true and just in his dealing , and yet not be justified of god ? what then will become of thee , o wretched man , whose conscience tells thee thou art false in thy trade , and false of thy word , and makest thine advantage by a lying tongue ? if men may be enlightned , and brought to the performance of holy duties , and yet go down to perdition , for resting in them , and sitting down on this side of conversion : what will become of you , o miserable families , that live as without god in the world ? and of you , o wretchless sinners , with whom god is scarce in all your thoughts : that are so ignorant , that you cannot , or so careless , that you will not pray ? o repent and be converted ; break off your sins by righteousness : away to christ for pardoning and renewing grace : give up your selves to him , to walk with him in holiness , or else you shall never see god. oh that you would take the warnings of god! in his name i once more admonish you . turn you at my reproof . prov. . . . forsake the foolish and live , prov. . . be sober , righteous , godly . tit. . . wash your hands you sinners , purifie your hearts ye double minded . iames . . cease to do evil , learn to do well , esay . . , . but if you will on , you must die . ezek. . . chap. ii. shewing positively what conversion is . i may not leave you with your eyes half open , as he that saw men as trees walking . mar. . . the word is profitable for doctrine , as well as reproof ; tim. . . and therefore having thus far conducted you by the shelves and rocks of so many dangerous mistakes , i would guide you at length into the harbour of truth . conversion then ( in short ) lies , in the thorow change both of the heart , and life . i shall briefly describe it in its nature and causes . . the author it is the spirit of god ; and therefore it is called , the sanctification of the spirit ; thes. . and the renewing of the holy ghost . tit. . . yet not excluding the other persons in the trinity : for the apostle teacheth us , to bless the father of our lord jesus christ , for that he hath begotten us again : pet. . . and christ is said to give repentance to israel ; acts . . and is called the everlasting father , esay . . . and we his seed , and the children which god hath given him , heb. . . esay . . . o blessed birth ! seven cities coutended for the birth of homer : but the whole trinity fathers the new creature . yet is this work principally ascribed to the holy ghost , and so we are said to be born of the spirit . ioh. . . so then it is a work above mans power . we are born , not of the will of the flesh , nor of the will of man ; but of god. iohn . . never think thou canst convert thy self . if ever thou wouldst be savingly converted , thou must despair of doing it in thine own strength . ier. . . it is a resurrection from the dead , rev. . . eph. . . a new creation , gal. . . eph. . . a work of absolute omnipotency : eph. . . are these out of the reach of humane power ? if thou hast no more than thou hadst by thy first birth , a good nature , a meek and chast temper , &c. thou art a very stranger to true conversion . this is a supernatural work . . the moving cause is internal , or external . the internal mover is only free grace . not by works of righteousness which we have done : but of his own mercy he saved us — by the renewing of the holy ghost , tit. . . of his own will begat he us , iam. . we are chosen and called unto sanctification , not for it . eph. . . god finds nothing in man to turn his heart , but to turn his stomach : enough to provoke his loathing , nothing to provoke his love . look back upon thy self , o christian. take up thy verminous rags : look upon thy self in thy blood . ez. . . o reflect upon thy swinish nature , thy filthy swill , thy once beloved mire . pet. . canst thou think without loathing of thy trough and draugh ? open thy sepulchre , mat. . . art not thou almost struck dead with the hellish damp ? behold thy putrid soul , thy loathsom members . o stench unsufferable , if thou dost but sense thine own putrifaction ! psal. . . behold thy ghastly vissage , thy crawling lusts , thy slime and corruption . do not thine own cloaths abhor thee ? iob. . . how then should holiness and purity love thee . be astonished o heavens at this , be moved o earth . ier. . . who but must needs cry . grace ! grace ! zech . . hear and blush you children of the most high . o you unthankful generation ! that free grace is no more in your mouths , in your thoughts ; no more adored , admired , commended by such as you . one would think you should be nothing but praising and admiring god , whatever you are . how can you make a shift to forget such grace , or to pass it over with a slight and seldom mention ? what but free grace should move god to love you , unless enmity could do it , or deformity could do it , unless vomit , or rottonness could do it ? how affectionately doth peter lift up his hands ? blessed be the god and father of our lord iesus christ , who of his abundant mercy hath begotten us again . pet. . . how feelingly doth paul magnifie the free mercy of god in it ? god who is rich in mer●● for his great love wherewith he loved us ; hath quickned us together with christ ; by grace are ye saved , eph. . , . the external mover is the merit and intercession of the blessed iesus . he hath obtained gifts for the rebe●●ious ; psal . . and through him it is , that god worketh in us , what is well pleasing in his sight , heb. . . through him are all spiritual blessings bestowed upon us in ●●●venly things , eph. . . he intercedeth for the elect , that believe not . ioh. . . every convert is the fruit of his travel . esai , . . o never was infant born into the world with that difficulty , that christ endured for us . how emphatically he groaneth in his travel ? all the pains that he suffered on his cross they were our birth pains , act. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pulls and throws that christ endured for us . he is made sanctification to us , cor. . . he sanctified himself ( that is set apart himself as a sacrifice ) that we may be sanctified . iohn . . we are sanctified through the offering of his body once for all , heb. . . 't is nothing then without his own bowels , but the merit and intercession of christ , that prevails with god to bestow upon us converting grace . if thou art a new creature , thou knowest to whom thou owest it , to christ's pangs and prayers . hence the natural affection of a believer to christ. the ●oal doth not more naturally run after the dam , nor the suckling to the dugs , than a believer to jesus christ. and whither else shouldst thou go ? if any in the world can shew that for thy heart , that christ can , let them carry it . doth satan put in , doth the world court thee , doth sin sue for thy heart ? why , were these crucified for thee ? cor. . . o christian , love and serve the lord while thou hast a being . do not even the publicans love those that love them ? and shew kindness to them that are kind to them ? mat. . , . . the instrument is either personal , or real . the personal is the ministry . i have begotten you to christ through the gospel , cor. . . christs ministers are they that are sent to open mens eyes , and to turn them to god. acts . . o unthankful world , little do you know what you are doing , while you are persecuting the messengers of the lord. these are they whose business is ( under christ ) to save you . whom have you reproached and blasphemed ? against whom have you exalted your voice , and lifted your eyes on high ? esay . . . these are the servants of the most high god , that shew unto you the way of salvation , acts . . and do you thus requite them , o foolish and unwise ? deut. . . o sons of ingratitude , against whom do you sport your selves ? against whom make ye a wide mouth , and draw out the tongue ? esay . . . these are the instruments that god useth to convert and save you : and do you spit in the face of your physicians , and throw your pilots overboard ? father forgive them , for they know not what they do . the instrument real is the word . we were begotten by the word of truth . this is it that enlightens the eyes , that converteth the soul , psa , . , . that maketh wise to salvation , tim. . . this is the incorruptible seed , by which we are born again . pet. . . if we are washed , 't is by the word , eph. . . ●f we are sanctified , 't is through the truth , ioh. . . this generates faith , and regenerates us . rom. . . iam. . . o ye saints , how should you love the word ? for by this you have been converted . o ye sinners , how should you ply the word ? for by this you must be converted . no other ordinary means but this . you that have felt its renewing power , make much of it while you live , be for ever thankful for it . tie it about your necks , write it upon your hands , lay it in your bosoms . prov. . , . when you go let it lead you , when you sleep let it keep you , when you wake let it talk with you . say with holy david , i will never forget thy precepts , for by them hast thou quickned me . psal. , . you that are unconverted , read the word with diligence , flock to it , where powerfully preached ; fill the porches , as the multitude of the impotent , blind , halt , withered , waiting for the moving of the water . iohn . . pray for the coming of the spirit in the word . come off thy knees to the sermon : and come to thy knees from the sermon . the seed doth not prosper because not warred by prayers and tears , nor covered by meditation . . the final cause is mans salvation , and gods glory . we are chosen through sanctification to salvation , thes. . . called that we might be glorified , rom. . . but especially , that god might be glorified , esay . . . that we should shew forth his praises , pet. . . and be fruitful in good works , col. . . o christian , do not forget the end of thy calling , let thy light shine , mat. . . let thy lamp burn , let thy fruits be good , and many , and in season , psal. . . let all thy designs fall in with gods , that he may be magnified in thee , phil. . . why should god repent that he hath made thee a christian , as in the time of the old world , that he made them men ? gen. . . why shouldst thou be an eye sore in his orchard , luk. . by thy unfruitfulness ? or a son that causeth shame , as it were a grief to thy father , and a bitterness to her that bare thee , prov. . . prov. . . o let the womb bless thee that bare thee , prov. . . he that begets a fool doth it to his sorrow ; and the father of a fool hath no joy . . the subject is the elect sinner , and that in all his parts and powers , members and mind . whom god predestinates , them only he calls . rom. . , none are drawn to christ by their calling , nor come to him by believing , but his sheep , those whom the father hath given him , iohn . , . effectual calling runs parallel with eternal election . pet. . . thou beginnest at the wrong end , if thou disputest first about thine election . prove thy conversion , and then never doubt of thine election . or canst thou not yet prove it ? set upon a present and thorow turning . whatever gods purposes be ( which are secret ) i am sure his promises are plain . how desperately do rebels argue ? if i am elected i shall be saved , do what i will : if not , i shall be damned , do what i can . perverse sinner , wilt thou begin where thou shouldest end ? is not the word before thee ? what saith it ? repent and be converted , that your sins may be blotted out , acts. . . if you mortifie the deeds of the body , you shall live , rom. . . believe and be saved , act. . . what can be plainer ? do not stand still , disputing about thine election , but set to repenting and believing . cry to god for converting grace . revealed things belong to thee , in these busie thy self . 't is just ( as one well ) that they that will not feed on the plain food of the word , should be choaked with the bones . what ever gods purposes be , i am sure his promises be true . whatever the decrees of heaven be , i am sure , that if i repent and believe i shall be saved ; and that if i repent not , i shall be damned . is not here plain ground for thee : and wilt thou yet run upon the rocks . more particularly , this change of conversion passes thorowout in the whole subject . a carnal person may have some shreds of good morality , a little near the list , but he is never good throughont the whole cloth , the whole body of holiness and christianity ; feel him a little further near the ridge , and you shall see him to be but a deceitful piece . conversion is not a repairing of the old building , but it takes all down and erects a new structure : it is not the putting in a patch or sowing on a list of holiness ; but with the true convert , holiness is woven into all his powers , principles , and practice . the sincere christian is quite a new fabrick , from the foundation to the top-stone all fire-new . he is a new man , eph. . . a new creature . all things are become new , cor. . . conversion is a deep work , a heart work ; acts . , and . . it turns all upside down , and makes a man begin a new world . it goes throughout with men , throughout the mind , throughout the members , throughout the motions of the whole life . . throughout the mind . it makes an universal change within . first it turns the ballance of the judgment , so that god and his glory do weigh down all carnal and worldly interests . acts . . phil. . . psal. . . it opens the eye of the mind , and makes the scales of its native ignorance to fall off , and turns men from darkness to light . acts . . eph. . . pet. . . the man that before saw no danger in his condition , now concludes himself lost , and for ever undone , acts . . except renewed by the power of grace . he that formerly thought there was little hurt in sin , now comes to see it to be the chief of evils ; he sees the unreasonableness , unrighteousness , the deformity and the filthiness that is in sin , so that he is affrighted with it , loaths it , dreads it , flies it , and even abhors himself for it , rom. . . iob . . ezek. . . he that could see little sin in himself , and could find no matter for confession ( as it was said of that learned ignoramus bellarmine ( who it seems while he knew so much abroad , was a miserable stranger to himself , ) that when he was to be confessed by the priest , could not remember any thing to confess but was fain to run back to the sins of his youth ) i say he that could not find matter for confession , unless it were some few gross and staring evils , now sin reviveth with him , rom. . . he sees the rottenness of his heart , and desperate and deep pollution of his whole nature : he cries , unclean , unclean , lev. . . . lord purge me with hysop , wash me throughly , create in me a new heart , psal. . , , . he sees himself altogether become filthie , psal. . . corrupt both root and tree , mat. . , . he writes unclean upon all his parts , and powers , and performances , esay . . . rom. . . he discovers the nasty corners that he was never aware of , and sees the blasphemy , and theft , and murther , and adultery that is in his heart , which before he was ignorant of . heretofore he saw no form nor comliness in christ , no beauty that he should desire him ; but now he finds the hid treasure , and will sell all to buy this field . christ is the pearl he seeks , sin the puddle he loaths . now according to this new light , the man is of another mind , another judgment , than before he was : now god is all with him : he hath none in heaven nor in earth like him , ps. . . he prefers him truly before all the world : his favour is his life : the light of his countenance is more than corn and wine and oyl , ( the good that he formerly enquired after , and set his heart upon , psal. . , . ) now let all the world be set on one side , and god alone on the other ? let the harlot put on her paint , and gallantry , and present her self to the soul ( as when satan would have tempted our saviour with her ) in all the glory of her kingdoms , yet the soul will not fall down and worship her ; but will prefer a naked , yea a crucified , persecuted christ before her , phil. . . cor , . not but that a hypocrite may come to yield a general assent to this , that god is the chief good : yea the wiser heathens ( some few of them ) have at last stumbled upon this : but there is a difference between the absolute , and comparative judgment of the understanding . no hypocrite comes so far , as to look upon god , as the most desirable and suitable good to him , and thereupon to acquiesce in him . this was the converts voice ; the lord is my portion saith my soul whom have i in heaven but thee ? and there is none upon earth , that i desire besides thee . god is the strength of my heart and my portion for ever , psal. . , . lam. . . secondly , it turns the byass of the will , both as to means and end ( . ) the intension of the wist is altered , ezek. . . ier. . . esay . , . now the man hath new ends and designs . now he intends god above all , and desires and designs nothing in all the world so much , as that christ may be magnified in him , phil. . . he accounts himself more happy in this , than in all that the earth could yield , that he may be serviceable to christ , and bring him glory in his generation . this is the mark he aims at , that the name of jesus may be great in the world , and that all the sheaves of his brethren may bow to this sheaf . reader , dost thou view this and never ask thy self , whether it be thus with thee ? pause a while , and breathe on this great concernment . . the election also is changed , so that he chooses another way , psal. . . he pitches upon ●od as his blessedness , and upon christ as the principal , and holiness as the subordinate means , to bring him to god. ioh. . . rom. . . he chooses jesus for his lord. col. . . he is not meerly forced into christ by the storm , nor doth he take christ for bare necessity , as the man begged from the gallows , when he takes the wife , rather than the halter : but he comes off freely in the choice . this match is not made in a fright , as with the terrified conscience , or dying sinner , that will seemingly do any thing for christ , but doth only take christ , rather than hell : but he deliberately resolves , that christ is his best choice , phil. . . and would rather have him to choose , than all the good of this world , might he enjoy it while he would . again , he takes holiness for his path . he doth not out of meer necessity submit to it : but he likes and loves it . i have chosen the way of thy precepts , psal. . . he takes gods testimonies not as his bondage , but as his heritage , yea his heritage for ever : v. . he counts them not his burden , but his bliss , not his cords but his cordials . ioh. . . psal. . , , . he doth not only bear , but take up christs yoak . he takes not holiness , as the stomach doth the loathed potion , ( which it will down with rather than dye ) but as the hungry doth his beloved food . no time passes so sweetly with him ( when he is himself ) as that he spends in the exercises of holiness ; these are both his aliment , and his element , the desire of his eyes , and the joy of his heart . iob. . . psal. . , , , . psal. . . put thy conscience to it as thou goest , whether thou art the man. o hapy man , if this be thy case ! but see thou be thorow and partial in the search . thirdly , it turns the bent of the affection . . cor. . . these run all in a new chanel . the iordan is now driven back , and the water runs upward against its natural course . christ is his hope , tim. . . this is his prize phil. . . here his eye is , here his heart is . he is contented to cast all over board ( as the merchant in the storm , ready to perish ) so he may but keep this jewel . the thirst of his desires is , not after gold , but grace , phil. . . he hungers after it , he seeks it as silver , he digs for it as for hid treasure : he had rather be gracious , than be great ; he had rather be the holiest man on earth , than the most learned , the most famous , most prosperous . while carnal , he said : oh! if i were but in great esteem , and rolled in wealth , and swim'd in pleasure , if my debts were paid , and i and mine provided for , then i were a happy man : but now the tune is changed . oh , saith the convert , if i had but my corruptions subdued ; if i had such measures of grace , such fellowship with god , though i were poor and despised , i should not care , i should account my self a blessed man. reader , is this the language of thy soul ? his ioys are changed . he rejoyceth in the wayes of gods testimonies , as much as in all riches , psa. . . he delights in the law of the lord , wherein once he had little favour . he hath no such joy , as in the thoughts of christ , the fruition of his company , the prospirity of his people . his cares are quite altered . he was once set for the world , and any scraps of by-time , nothing ( too often ) was enough for his soul. now he gives over caring for the asses , and sets his heart on the kingdom . now all the cry is , what shall i do to be saved ? acts. . . his great solicitude is , how to secure his soul. oh! how he would bless you , if you could but put him out of doubt of this ! his fears are not so much of suffering , but of sinning , heb. . , . once he was afraid of nothing so much as the loss of his estate , or esteem , the displeasure of friends , the srowns of the great : nothing sounded so terrible to him , as pain , or poverty , or disgrace . now these are little to him , in comparison of gods dishonour , or displeasure . how warily doth he walk , left he should tread on a snare ? he feareth alway , he looks before and behind ; he hath his eye upon his heart , and is often casting over his shoulder , left he should be ●vertaken with sin , psal. . . prov. . . eccles. . . it kills his heart to think of losing gods favour ; this he dreads as his only undoing , psal. . , . psal. . . no thought in the world doth pinch him and pain him so much , as to think of parting with christ. his love runs a new course . my love was crucified ( said holy ignatius ) that is , my christ. this is my beloved , saith the spouse cant. . . how doth augustine often pour his loves upon christ. he can find no words sweet enough . let me see thee , o light of mine eyes . come , o thou joy of my spirit ; let me behold thee , o the gladness of my heart . let me love thee , o life of my soul. appear unto me , o my great delight , my sweet comfort , o my god , my life , and the whole glory of my soul. let me find thee , o desire of my heart : let me hold thee , o love of my soul. let me imbrace thee , o heavenly bridegroom . let me possess thee , o eternal blessedness , &c. his sorrows have now a new vent . cor. . . . the view of his sins , the sight of a christ crucified , that would scarce stir him before , now how much do they affect his heart ? his hatred boils , his anger burns against sin , psal. . . he hath no patience with himself : he calls himself fool , and beast , and thinks any name too good for himself , when his indignation is stirred up against sin , psal. . . prov. . . he could once swill in it , with too much pleasure ; now he loaths the thought of returning to it , as much as of licking up the filthiest vomit . commune then with thine own heart , and attend the common and general current of thine affections , whether it be towards god in christ , above all other concernments . indeed sudden and strong commotions of the affections and sensitive part , are oft-times found in hypocrites ; especially where the natural constitution leads thereunto : and contrariwise , the sanctified themselves are many times without sensible stirrings of the affections , where the temper is more slow , dry and dull . the great inquiry is , whether the judgment and will be standingly determined for god , above all other good , real or apparent : and if the affections do sincerely follow their choice , and conduct , though it be not so strongly and sensibly , as is to be desired , there is no doubt , but the change is saving . . thorowout the members . these that were before the instruments of sin , are now become the holy utensils of christs living temple , rom. . . cor. . . he that before made , as it were , a band or a barrel of his body , now possesseth his vessel in sanctification , and honour , in temperance , chastity , and sobriety , as dedicated to the lord , thes. . gal. . , . cor. . , . the eye that was once a wandring eye , a wanton eye , a haughty , a covetous eye , is now employed , as mary , in weeping over her sins , luk. . . in beholding god in his works psal. . . in reading his word , acts . . in looking up and down for objects of mercy , and opportunities for his service . the ear that was once open to satans call , and that ( like a vitiated palat ) did relish nothing so much as filthy , or at least frothy talk , and the fools laughter , is now bored to the door of christs house , and open to his discipline . it saith , speak lord for thy servant heareth . it cries with him , veniat verbum domini , and waits for his word as the rain , and relishes them more than the appointed food , iob . . than the honey and the honey comb , psal. . . the head , that was the shop of worldly , designs , is now filled with other matters , and set on the study of gods will , psal. . . psal. . . and the man beats his head , not so much about his gain , but about his duty . the thoughts and cares that now ●ill his head are principally , how he may please god , and flie sin . his heart , that was a sty of filthy insts , is now become an altar of incense , where the fire of divine love is ever kept in , and whence the daily sacrifice of prayer and praises , and sweet incense of holy desires , ejaculations , and anhelations are continually ascending , psal. . . psal. . . psal. . , . the mouth is become a well of life , his tongue as choice silver , and his lips feed many : now the salt of grace hath seasoned his speech , and eat out the corruption , col. . . and cleanseth the man from his filthy communication , flattery , boasting , rayling , lying , swearing , backbiting , that once came like the flashes proceeding from the hell that was in the heart . iames . . . the throat , that was once an open sepulchre , rom. . . now sends forth the sweet breath of prayer , and holy discourse , and the man speaks in another tongue , in the language of canaan , and is never so well , as when talking of god , and christ , and the matters of another world. his mouth bringeth forth wisdom , his tongue is become the silver trumpet of his makers praise , his glory and the best member that he hath . now here you shall have the hypocrite halting . he speaks it may be like an angel , but he hath a covetous eye , or the gain of unrighteousness in his hand . or the hand is white , but his heart is full of rottenness , mat. . . full of unmortified cares , a very oven of lust , a shop of pride , the seat of malice . it may be with nebuchadnezzar's image , he hath a golden head , a great deal of knowledge : but he hath feet of clay , his affections are worldly , he minds earthly things , and his way and walk are sensual , and carnal , you may trace him in his secret haunts , and his footsteps will be found in some by-paths of sin . the work is thorowout with him . . thorowout the motives , or the life , and practice . the new man takes a new course , eph. . , . his conversation is in heaven , phil. . . no sooner doth christ call by effectual grace , but he strait way becomes a follower of him , mat. . . when god hath given the new heart and writ his law in his mind , he forthwith walks in his statutes and keeps his judgments , ezek. . , . though sin may dwell ( god knows a wearisome and unwelcome guest ) in him , yet it hath no more dominion over him . rom. . , . he hath his fruit unto holiness , rom. . . and though he makes many a blot , yet the law and life of jesus is that he eyes , as his copy , psal. . . heb. . . and hath an unfeigned respect to all gods commandments , ps. . . he makes conscience even of little sins & little duties , psal. . . his very infirmities which he cannot help , though he would , are his souls burden , and are like the dust in a mans eye , which though but little , yet are not a little troublesome . [ o man , dost thou read this , and never turn in upon thy soul by self-examination ? ] the sincere convert is not one man at church , and another at home : he is not a saint on his knees , and a cheat in his shop : he will not tithe mint and cummin , and neglect mercy and judgment , and the weighty matters of the law : he doth not pretend piety and neglect morality , mat. . . but he turns from all his sins and keeps all gods statutes , ezek. . . though not perfectly ( except in desire and endeavour ) yet sincerely , not allowing himself in the breach of any , rom. . , now he delights in thy word , and sets himself to prayer , and opens his hand , ( if able ) and draws out his soul to the hungry , rom. . . psal. . esay . . . he breaketh off his sins by righteousness , and his iniquities by shewing mercy to the poor , dan. . . and hath a good conscience willing in all things to live honestly , h●b . . . and to keep without offence towards god and men . here again you shall find the unsoundness of many professors , that take themselves for good christians . they are partial in the law , mat. . . and take up with the cheap and easie duties of religion , but they go not thorow with the work . they are as a cake not turned , half roasted , and half raw . it may be you shall have them exact in their words , punctual in their dealings , but then they do not exercise themselves unto godliness ; and for examining themselves , and governing their hearts , to this they are strangers . you may have them duly at the church , but follow them to their families , and there you shall see little but the world minded , or if they have a road of family duties , follow them to their closets , and there you shall find their souls are little looked after . it may be they seem otherwise religious , but bridle not their tongues , and so all their religion is in vain , iam. . . it may be they come up to closet and family prayer ; but follow them to their shops , and there you shall find them in a trade of lying , or some covert and cleanly way of deceit . thus the hypocrite goes not thorowout in the course of his obedience . and thus much for the subject of conversion . . the terms are either from which , or to which . . the terms from which we turn in this motion of conversion , are sin , satan , the world , and our own righteousness . first , sin. when a man is converted , he is for ever out with sin : yea with all sin . psal. . . but most of all with his own sins , and especially with his bosom sin , psal. . . sin is now the but of his indignation , cor. . . he thirsts to bathe his hands in the blood of his sins . his sins set abroach in sorrows . it is sin that pierces him and wounds him : he feels it like a thorn in his side , like a prick in his eyes , he groans and struggles under it , and not formally , but feelingly cries out , o wretched man : he is not impatient of any burden so much as of his sin , psal. . . if god should give him his choice , he would choose any affliction , so he might be rid of sin . he feels it like the cutting gravel in his shooes , pricking , and paining him as he goes . before conversion he had light thoughts of sin : he cherished it in his bosom , as vriah his lamb : he nourished it up , and it grew up together with him ; it did eat as it were of his own meat , and drank of his own cup , and lay in his bosom , and was to him as a daughter : but when god opens his eyes by conversion , he throws it away with abhorrence , esay . . . as a man would a loathsome toad , which in the dark he had hugged fast in his bosome , and thought it had been some pretty and harmless bird . when a man is savingly changed , he is not only deeply converted of the danger , but defilement of sin : and o how earnest is he with god to be purified ? he loaths himself for his sins , ezek. . . he runs to christ , and casts himself into the fountaine opened for sin and for uncleanness , zec● . . . if he fall what a stir is there to get all clean again ? he flies to the word , and washes , and rubs , and rinches , labouring to cleanse himself from all filthiness both of flesh and spirit : he abhors his once beloved sin , psal. . . as a cleanly nature doth the trough , and mire , wherein he sees the swine delight . the sound convert is heartily engaged against sin . he wrestles with it , he wars against it . he is too often foiled , but he never yields the cause , nor lays down the weapons ; but he will up , and to it again , while he hath breath in his body . he will never give quiet possession , he will make no peace ; he will give no quarter , he falls upon it , and fires upon it , and is still disquieting of it with continual alarms . he can forgive his other enemies ; he can pity them , and pray for them , acts . . but here he is implacable , here he is set upon revenge : he hunteth , as it were , for the precious life ; his eye shall not pity , his hand shall not spare , though it be a right hand or a right eye : be it a gainful sin , most delightful to his nature , a support to his esteem with carnal friends ; yet he will rather throw his gain down the kennel , see his credit fall , or the flower of pleasure whither in his hand , than he will allow himself in any known way of sin , luke . . he will grant no indulgence , he will give no toleration , but he draws upon sin where ever he meets it , and frowns upon it with his unwelcome salute , have i found thee , o mine enemy ! reader , hath conscience been at work , while thou hast been looking over these lines ? hast thou pondered these things in thine heart ? hast thou searched the book within , to see if these things be so ? if not , read it again , and make thy conscience to speak whether or no it be thus with thee . hast thou crucified thy flesh with its affections and lusts ; and not only confessed , but forsaken thy sins ; all sin in thy servent desires , and the ordinary practise of every deliberate and wilful sin in thy life ? if not , thou art yet unconverted . doth not conscience fly in thy face , as thou readest , and tell thee that thou livest in away of lying for thy advantage , that thou usest deceit in thy calling , that there is some way of secret wantonness that thou livest in ? why then , do not deceive thy self , thou art in the gall of bitterness , and bond of iniquity . doth not thy unbridled tongue , thy bruitish intemperance , thy wicked company , thy neglect of prayer , of hearing and reading the word , now witness against the , and say , we are thy works and we will follow thee ? or if i have not hit the right , doth not the bird within tell them , there is such or such a way , that thou knowest to be evil , that yet for some carnal respect thou dost tolerate thy self in , and art willing to spare ? if this be the case , thou art to this day unregenerate , and must be changed or condemned . secondly , satan . conversion binds the strong man , spoils his armour , casts out his goods , turns men from the power of satan unto god , acts . . before , the devil could no sooner hold up his finger to the sinner , to call him to his wicked company , sinful games , filthy delights , but presently he follows , like an ox to the slaughter , and a fool to the correction of the stocks , as the bird that hasteth to the prey , and koweth not that it is for his life . no sooner could satan bid him lie , but presently he had it upon the top of his tongue , act. . . no sooner could satan offer a wanton object , but he was stung with lust . the devil could do more with him than god could . if the devil say , away with these family duties , be sure they shall be rarely enough performed in his house . if the devil say , away with this strictness , this preciseness , he will keep far enough from it . if he tells him there 's no need of these closet duties , he shall go from day to day and scarce perform them . but now he is converted , he serves another master , and takes quite another course , pet. . . he goes and comes at christs beck . col. . . satan may sometimes catch his foot in his trap ; but he will no longer be a willing captive . he watches against the snares and baits of satan , and studies to be acquainted with his devices . he is very suspitious of his plots , and is very jealous , in what comes athwart him , lest satan should have some design upon him . he wrestles against principalities and powers , eph. . he entertains the messenger of satan as men do the messenger of death . he keeps his eye upon his enemy . pet. . . and watches in his duties , lest satan should put in his foot . thirdly , the world. before sound faith , a man is overcome of the world . either he bows down to mammon , or idolizes his reputation , or is a lover of pleasure , more than a lover of god , tim. . . here 's the root of mans misery by the fall ; he is turned aside to the creature , instead of god , and gives that esteem , confidence , affection to the creature , that is due to him alone , rom. . . mat. . . prov. . . ier. . . o miserable man ! what a deformed monster hath sin made thee . god made thee little lower than the angels , sin little better than the devils , ioh. . . and . . a monster that hath his head and heart , where his feet should be , and his feet kicking against heaven , and every thing out of place , the world , that was formed to serve thee , is come to rule thee ; and the deceitful harlot hath bewitched thee with her inchantments , and made thee bow down and serve her . but converting grace sets all in order again , and puts god in the throne , and the world at his footstool , psal. . . christ in the heart , and the world under feet , eph. . . rev. . . so paul , i am crucified to the world , and the world to me , gal. . . before this change all the cry was who will shew us any ( worldly ) good : but now he sings another tune . lord lift thou up the light of thy countenance upon me , and take the corn and wine whose will , psal. . . . before , his hearts delight and content was in the world ; then the song was , soul take thine ease , eat , drink and be merry , thou hast much goods laid up for many years : but now all this is withered , and there is no comliness that he should desire it , and he tunes up with the sweet psalmist of israel , the lord is the portion of mine inheritance ; the lines are fallen to me in a fair place , and i have a goodly heritage . he blesses himself , and boasts himself in god , psal. . . lam. . . nothing else can give him content . he hath written vanity and vexation upon all his worldly enjoyments , ec. . . and loss and dung upon all humane excellencies , phil. . , . he hath life and immortality now in chase , rom. . . he trades for grace and glory , and hath the crown incorruptible in pursuit , cor. . . his heart is set in him to seek the lord , chron. . . and chron. . . he first seeks the kingdom of heaven and the righteousness thereof , and religion is no longer a matter by the by with him , but the main of his care , mat. . . psal. . . now the gawdy idol is become nehushtan ; kings . . and he up and treads upon it , as diogenes trampling on plato's hangings , and saying calco platonis fastum . before the world had the swaying interest with him : he would do more for gain than godliness , tim. . . more to pleasure his friend , or his flesh , than to please the god that made him , and god must stand by till the world were first served ; but now all must stand by : he hates father and mother and life and all in comparison of christ , luke . . well then , pause a little , and look within . doth not this neerly concern thee ? thou pretendest for christ ; but doth not the world sway thee ? dost thou not take more real delight and content in the world , than in him ? dost not thou find thy self better at case when the world goes to thy mind , and thou art encompassed with carnal delights , than when retired to prayer and meditation in thy closet , or attending upon gods word and worship ? no surer evidence of an unconverted estate , than to have the things of the world uppermost in our aims , love , and estimations , ioh. . . iam. . . with the sound convert christ hath the supremacy . how dear is this name to him ? how precious is its savour ? cant. . . psal. . . the name of jesus is engraven upon his heart , gal. . . and lies as a bundle of mirth between his breasts , cant. . . . honour is but air , and laughter is but madness , and mammon is fallen like dagon before the ark , with hands and head broken off on the threshold , when once christ is savingly revealed . here is the pearl of great price to the true convert ; here is his treasure , here is his hope , mat. . . . this is his glory : my beloved is mine , and i am his , gal. . . cant. . . o 't is sweeter to him to be able to say , christ is mine , than if he could say , the kingdom is mine , the indies are mine . fourthly , your own righteousness . before conversion , man seeks to cover himself with his own sig-leaves , phil. . , . and to lick himself whole with his own duties , mic. . , . he is apt to trust in himself , luk. . . and . . and set his own righteousness , and to reckon his counters for gold , and not submit to the righteousness of god , rom. . . but conversion changes his mind ; now he casts away his filthy rags , and counts his own righteousness , but a menstruous cloth : he casts it off , as a man would the verminous tatters of a nasty beggar , esay . . . now he is brought to poverty of spirit . mat. . . complains of and condemns himself , rom. . and all his inventory is , poor , and miserable , and wretched , and blind , and naked , rev. . . he sees a world of iniquity in his holy things , & calls his once idolized righteousness , but flesh , and loss , and dogs-meat , and would not for a thousand worlds be found in himself , phil. . , , , . his finger is ever upon his sores , psal. . . his sins , his wants . now he begins to set a high price upon christs righteousness : he sees the need of a christ in every duty , to justifie his person , and justifie his performances : he cannot live without him , he cannot pray without him ; christ must go with him , or else he cannot come into the presence of god ; he leans upon the hand of christ and so he bows himself in the house of his god. he sets himself down for a lost undone man without him . his life is hid in christ , as the life of a man in the heart . he is fixed in christ , as the roots of the tree spread in the earth for stability and nutriment . before , the news of a christ was a stale and sapless thing : but now how sweet is a christ ? augustine could not relish his before so much admired cicero , because he could not find the name of christ , how pathetically cries he ? dulcissime , amantisbenignis . caris . &c. quando te videbo ? quando satiabor de pulcritudine tua ? medit. c. . o most sweet , most loving , most kind , most dear , most precious , most desired , most lovely , most fair , &c. all in a breath , when he speaks of and to his christ. in a word , the voice of the convert is , with the martyr , none but christ. . the terms which are either vltimate , or subordinate and mediate . the vltimate is god the father , son , and holy ghost , whom the true convert takes , as his all-sufficient and eternal blessedness . a man is never truly sanctified , till his very heart be in truth set upon god , above all things , as his portion and chief good . these are the natural breathings of a believers heart , thou art my portion o lord , psal. . . . my soul shall make her boast in the lord , psal. . . my expectation is from him : he only is my rock , and my salvation , he is my defence : in god is my salvation , and my glory , the rock my strength , and my refuge is in god , psal. . , , , , . psal. . , . would you put it to an issue , whether you be converted or not , now then let thy soul and all that is within thee attend . hast thou taken god for thy happiness ? where doth the content of thy heart lie ? whence doth thy choicest comfort come in ? come then , and with abraham lift up thine eyes , eastward , and westward , and northward , and southward , and cast about thee what it is , that thou wouldst have in heaven or earth to make thee happy . if god should give thee thy choice , as he did to solomon , or should say to thee , as ahashuerus to esther , what is thy petition , and what is thy request , and it shall be granted thee ; esther . . what wouldst thou ask ? go into the gardens of pleasure , and gather all the fragrant flowers from thence : would these content thee ? go to the treasures of mammon , suppose thou mightest lade thy self , while thou wouldst from hence : go to the towers , to the trophies of honour ; what thinkest thou of being a man of renown , and having a name like the name of the great men of the earth ? would any of this , all this suffice thee , and make thee count thy self a happy man , if so then certainly thou art carnal and unconverted . if not , go further ; wade into the divine excellencies , the store of his mercies , the hiding of his power , the deeps unfathomable of his all-sufficiency . doth this suit thee best , and please thee most ? dost thou say , 't is good to be here . mat. . . here i will pitch , here i will live and dye ? wilt thou let all the world go , rather than this ? then 't is well between god and thee : happy art thou , o man , happy art thou , that ever thou wast born . if a god can make thee happy , thou must needs be happy : for thou hast avouched the lord to be thy god , deut. . . dost thou say to christ , as he to us , thy father shall be my father , and thy god my god , ioh. . . here is the turning point . an unsound professor never takes up his rest in god ; but converting grace does the work , and so cures the fatal misery of the fall , by turning the heart from its idols , to the living god , thes. . . now saies the soul , lord , whither should i go ? thou hast the words of eternal life , ioh. . . here he centers , here he settles . oh 't is as the entrance of heaven to him , to see his interest in god. when he discovers this , he saith , returne unto thy rest , o my soul , for the lord hath dealt bountifully with thee . psal. . . and it is even ready to breath out simeons song , lord , now lettest thou thy servant depart in peace , luke . . and saith , with iacob , when his old heart revived at the welcome tidings , it is enough , gen. . . when he sees he hath a god in covenant to go to ; this is all his salvation aud all his desire , sam. . . man , is this thy case ? hast thou experienced this ? why , then blessed art thou of the lord. god hath been at work with thee , he hath laid hold on thine heart by the power of converting grace , or else thou couldst never have done this . the mediate term of conversion is either principal , or less principal . the principal is christ , the only mediator between god and man , tim. . . his work is to bring us to god , pet. . . he is the way to the father , ioh. . . the only plank on which we may escape , the only door by which we may enter , ioh. . . conversion brings over the soul to christ , to accept of him , col. . . as the only means to life , as the only way , the only name given under heaven , acts . . he looks not for salvation in any other , but him ; nor in any other with him ; but throws himself on christ alone ; as one that should cast himself with spread arms upon the sea. here ( saith the convinced sinner ) here i will venture , and if i perish , i perish : if i die , i will die here . but lord suffer me not to perish under the pitiful eyes of thy mercy . intreat me not to leave thee , or to turn away from following after thee , ruth . . here i will throw my self . if thou kick me , if thou kill me , job . . i will not go from thy door . thus the poor soul doth venture on christ , and resolvedly adhere to him . before conversion , the man made light of christ , minded the farm , friends , merchandise , more than christ : mat. . . now christ is to him as his necessary food , his daily bread , the life of his heart , the staff of his life , phil. . . his great desig● is , that christ may be magnified in him , phil● . . his heart once said , as they to the spouse , what is thy beloved , more than another ? cant. . . he found more sweetness in his merry company , wicked g●mes , earthly delights , than in christ. he took religion for a fancy , and the talk of great enjoyments for an idle dream . but now to him to live is christ. he sets light by all that he accounted precious for the excellency of the knowledge of christ , phil. . . all of christ is accepted by the sincere convert . he loves not only the wages , but work of christ , rom. . . not only the benefits , but the burden of christ. he is willing not only to tread out t●e corn , but to draw under the yoak : he takes up the commands of christ , yea and the cross of christ , mat. . mat. . . the unsound closes by the halves with christ : he is all for the salvation of christ , but he is not for sanctification : he is for the priviledges , but appretiates not the person of christ. he divides the offices and benefits of christ. this is an error in the foundation . who so loveth life , let him beware here . 't is an undoing mistake , of which you have been often warned , and yet none more common . jesus is a sweet name , but men love not the lord jesus in sincerity , eph. . . they will not have him , as god offers , to be a prince and a saviour , acts . ● . they divide what god hath joyned , the king , and the priest. yea they will not accept the salvation of christ , as he intends it ; they divide here . every mans vo●e is for salvation from suffering ; but they desire not to be saved from sinning . they would have their lives saved ; but withall they would have their l●●ts saved . yea many divide here again , they would be content to have some of their sins destroyed ; but they cannot leave the lap of dalilah , or divorce the beloved herodias . they cannot be cruel to the right eye , or right hand : the lord must pardon them in this thing , kings . . oh be infinitely tender here : your souls lie upon it . the sound convert takes a whole christ , and takes him for all intents and purposes , without exceptions , without limitations , without reserves . he is willing to have christ , upon his terms , upon any terms . he is willing of the dominion of christ , as well as deliverance by christ ; he saith with paul , lord what wilt thou have me to do ? acts . . any thing lord. he sends the blank to christ to set down his own conditions , acts . . acts . . the less principal is the laws , ordinances , and ways of christ. the heart that was once set against these , and could not endure the strictness of these bonds , the severity of these ways , now falls in love with them , and chuses them as its rule and guide for ever , psal. . , . four things ( i observe ) god doth work in every sound convert , with reference to the laws and ways of christ , by which you may come to know your estates , if you will be faithful to your own souls ; and therefore keep your eyes upon your hearts , as you go along . . the iudgment is brought to approve of them , and subscribe to them , as most righteous , and most reasonable , psal. . , , . the mind is brought to like the ways of god , and the corrupt prejudices that were once against them , as unreasonable , and intolerable , are now removed . the understanding assents to them all , as holy , just , and good . rom. . . how is david taken up with the excellencies of gods laws ? how doth he expatiate in their praises , both from their inherent qualities , and admirable effects , psal. . , , , &c. there is a twofold judgment of the understanding , iudicum absolutum , & comparatum . the absolute judgment is , when a man thinks such a course best in the general , but not for him , or not under the present circumstances he is in , pro hic & nunc . now a godly mans judgment is for the wayes of god , and that not only the absolute , but comparative judgment : he thinks them not only best in general , but best for him . he looks upon the rules of religion , not only as tolerable , but desirable , yea more desirable than gold , fine gold , yea much fine gold , psal. . . his judgment is setledly determined , that 't is best to be holy , that 't is best to be strict : that it is in it self the most eligible course ; and that 't is for him the wisest and most rational , and desirable choice . hear the godly mans judgment ; i know o lord that thy judgments are right . i love thy commandments above gold , yea above fine gold . i esteem all thy precepts concerning all things to be right , and i hate every false way , psal. . , . mark , he did approve of all that god required , and disallowed of all that he forbad , righteous are thou o lord , and upright are thy judgments . thy testimonies that thou hast commanded are righteous , and very faithful . thy word is true from the beginning ; and every one of thy righteous judgments endureth for ever , psal. . . . , . see how readily and fully he ●ubcribes ; he declares his assent , and consent to it , and all and every thing therein contained . . the desire of the heart is to know the whole mind of christ , psal. . . . . psal. . , . he would not have one sin discovered , nor be ignorant of one duty required . 't is the natural and earnest breathing of a sanctified heart , lord if there be any way of wickedness in me , do thou discover it . what i know not , teach thou me , and if i have done iniquity , i will do it no more . the unsound is ● willingly ignorant , pet. . . loves not to come to the light , ioh. . . he is willing to keep such or such a sin , and therefore is loth to know it to be a sin , and will not let in the light at that window . now the gracious heart is willing to know the whole latitude and compass of his makers law. psal. . , , , , , , , , , ● he receives with all acceptation the word that convinceth him of any duty that he knew not , or minded not before ; or discovereth any sin that lay hid before , psal. . . . the free and resolved choice of the will is determined for the ways of christ , before all the pleasures of sin and prosperity of the world , psal. . , , . his consent is not extorted by some extremity of anguish , nor is it only a sudden and hasty resolve : but he is deliberately purposed , and comes off freely in the choice , psal. . . psal. . . true , the flesh will rebell , yet the prevailing part of his will is for christs laws and government ; so that he takes them not up as his toil or burden , but his bliss , iohn . . psal. . , . when the unsanctified goes in christs ways , as in gy●es and fetters , he doth them naturally , psal. . . ier. . . and counts christs law , his liberty , psal. . , . iames . . he is willing in the beauties of holiness , psal. . . and hath this inseparable mark , that he had rather ( if he might have his choice ) live a strict and holy life , than the most prosperous and flourishing life in the world , sam. . . there went with saul a band of men whose hearts god had touched . when god touches the hearts of his chosen , they presently follow christ , mat. . . and ( though drawn ) do freely run after him , can. . . and willingly offer themselves to the service of the lord , chron. . . seeking him with their whole desire . chron. . . fear hath its use , but this is not the main spring of motion with a sanctified heart . christ keeps not his subjects in by ●orce , but is king of a willing people . they are ( through his grace ) freely resolved for his service , and do it out of choice , not as slaves , but as the son or spouse , from a spring of love , and a loyal mind . in a word , the laws of christ are the converts love . psal. . , , . desire , v. , , . delight , v. ● , , , . and continual study , v. . . psal. . . . the bent of his course is directed to keep gods statutes , psal. . , , , . 't is the daily care of his life to walk with god. he seeks great things : he hath noble designs , though he fall too short . he aimes at nothing less than perfection ; he desires it , he reaches after it , he would not rest in any pitch of grace , till he were quite rid of sin , and had perfected holiness , phil. . , , , . here the hypocrites rottenness may be discovered . he desires holiness ( as one well ) only as a bridge to heaven , and enquires earnestly , what is the least that will serve his turn ; and if he can get but so much as may just bring him to heaven , this is all he cares for . but the sound convert desires holiness for holiness sake , psal. . . matt. . . and not only for heaven sake . he would not be satisfied with so much as might save him from hell ; but desires the highest pitch . yet desires are not enough . what is thy way and thy course ? is the drift and scope of thy life altered ? is holiness thy trade , and religion thy business , rom. . . mat. . . phil. . . if not , thou art short of sound conversion . application . and is this , that we have described , the conversion that is of absolute necessity to salvation ? then be informed , . that strait is the gate , and narrow the way that leadeth unto life . . that there be but few that find it . . that there is need of a divine power savingly to convert a sinner to jesus christ. again , then be exhorted , o man , that readest , to turn in upon thine own self . what saith conscience ? doth it not begin to bite ? doth it not twitch thee as thou goest ? is this thy judgement , and this thy choice , and this thy way ? that we have described ? if so , then 't is well . but doth not thy heart condemn thee , and tell thee , there is such a sin thou livest in against thy conscience ? doth it not tell thee , there is such and such a secret way of wickedness , that thou makest no bones of ? such or such a duty , that thou makest no conscience of ? doth not conscience carry thee to thy closet , and tell thee how seldom prayer , and reading is performed there ? doth it not carry thee to thy family , and shew thee the charge of god , and the souls of thy children and servants , that be neglected there ? doth not conscience lead thee to thy shop , thy trade , and tell thee of some mistery of iniquity there ? doth it not carry thee to the ale-shop , or to the sack-shop , and round thee in thine ear for the loose company thou keepest there , the precious time thou mispendest there , for the talents of god which thou throwest down this sink , for thy gaming , and thy swilling , &c. doth it not carry thee into the secret chamber , and read thee a curtain lecture ? o conscience do thy duty . in the name of the living god i command thee , discharge thine office . lay hold upon this sinner . fall upon him , arrest him , apprehend him , undeceive him . what , wilt thou slatter and sooth him , while he lives in his sins ? awake , o conscience : what meanest thou , o sleeper ? what hast thou never a reproof in thy mouth ? what , shall this soul die in his careless neglect of god and eternity , and thou altogether hold thy peace ? what , shall he go on still in his trespasses , and yet have peace ? o rouze up thy self : and do thy work . now let the preacher in the bosom speak . cry aloud and spare not , lift up thy voice like a trumpet ; let not the blood of this soul be required at thy hands . chap. iii. of the necessity of conversion . it may be you are ready to say , what meaneth this stir ? and are apt to wonder , why i follow you with such earnestness , still ringing one lesson in your ears , that you should repent and be converted , acts . . but i must say unto you , as ruth to naomi , intreat me not to leave you , nor to turn aside from following after you , ruth . . were it a matter of indifferency , i would never keep so much ado . might you be saved as you be , i would gladly let you alone . but would you not have me solicitous for you ? when i see you ready to perish ? as the lord liveth , before whom i am , i have not the least hopes to see ever a one of your faces in heaven , except you be converted . i utterly despair of your salvation , except you will be prevailed with to turn throughly , and give up your selves to god in holiness and newness of life . hath god said , except you be born again , you cannot see the kingdom of god , iohn . . and yet do you wonder , why your ministers do so painfully travel in birth with you ? think it not strange , that i am earnest with you to follow after holiness , and long to see the image of god upon you . never did any , nor shall any enter into heaven , by any other way but this . the conversion described , is not an high pitch of some taller christians , but every soul , that is saved , passes this universal change . it was a passage of the noble roman , when he was hasting with corn to the city in the 〈◊〉 mine , and the mariners were loth to set sail in the foul weather , necessarium est navigare , non est necessarium vivere . our voyage is of more necessity than our lives . what is it that thou dost account necessary ? is thy bread necessary ? is thy breath necessary ? then thy conve●sion is much more necessary . indeed , this is the vnum necessarium , the one thing necessary . thine estate is not necessary : thou maist sell all for the pearl of great price , and yet be a gainer by the purchase . mat. . . thy life is not necessary : thou maist part with it for christ to infinite advantage . thine esteem is not necessary : thou maist be reproached for the name of christ , and yet happy , yea much more happy in reproach , than in repute . pet. . . mat. . , . but thy conversion is necessary , thy damnation lies upon it , and is it not needful in so important a case to look about ? upon this one point depends thy making , or marring to all eternity . but i shall more particularly shew the necessity of conversion in five things : for without this , . thy being is in vain . is it not pity thou shouldst be good for nothing , an unprofitable burden of the earth , a wart , or wen in the body of the universe . thus thou art , while unconverted , for thou canst not answer the end of thy being . is it not for the divine pleasure thou art and wert created , rev. . . did not he make thee for himself , prov. . . art thou a man , and hast thou reason ? why then bethink thy self , why , and whence thy being is . behold gods workmanship in thy body , and ask thy self , to what end did god rear this fabrick ? consider the noble faculties of thy heaven-born soul : to what end did god bestow these excellencies ? to no other , than that thou shouldst please thy self , and gratifie thy senses . did god send men like the swallows , into the world , only to gather a few sticks and dirt , and build their nests , and breed up their young , and then away ? the very heathens could see further than this . art thou so fearfully and wonderfully made , psal. . . and dost thou not yet think with thy self , surely it was for some noble and raised end ? o man , set thy reason a little in the chair . is it not pity such a goodly fabrick should be raised in vain ? verily thou art in vain , except thou art for god. better thou hadst no being , than not be for him . wouldst thou serve thy end ? thou must repent , and be converted . without this thou art to no purpose , yea to bad purpose . first , to no purpose . man unconverted , is like a choice instrument , that hath every string broke , or out of tune . the spirit of the living god must repair , and tun● it , by the grace of regeneration , and sweetly move it by the power of actuating grace , or else thy prayers will be but howlings● and all thy services will make no musick in the ears of the most holy . eph. . . phil. . . hos. . . esay . . . all thy powers and faculties are so corrupt in thy natural state , that except thou be purged from dead works , thou canst not serve the living god , heb. . . tit. . . an unsanctified man , cannot work the work of god. . he hath no skill in it . he is altogether as unskilful in the work , as in the word of righteousness , heb. . . there are great misteries as well in the practices , as principles of godliness : now the unregenerate knoweth not the misteries of the kingdom of heaven , mat. . . tim. . . you may as well expect him that never learn'd the alphabet to read , or look for goodly musick on the lute , from one that never set his hand to an instrument , as that a natural man should do the lord any pleasing service . he must be first taught of god , ioh. . . taught to pray , luk. . . taught to profit , esay . . taught to go , hos. . ● . or else he will be utterly at a loss . ] . he hath no strength for it . how weak is his heart ? ezek. . . he is presently tired : the sabbath● what a weariness it it ? mal. . . he is without strength , rom. . . yea stark dead in sin , eph. . . ] . he hath no mind to it : he desires not the knowledge of gods ways , iob . . he doth not know them , and he doth not care to know them , psal. . . he knows not , neither will he understand . ] . he hath neither due instruments , nor materials for it . a man may as well hew the marble without tools ; or limn without colours or instruments , or build without mat●rials , as perform any acceptible service without the graces of the spirit , which are both the materials , and instruments in the work . alms-giving is not a service of god , but of vain glory , unless dealt forth by the hand of divine love . what is the prayer of the lips , without grace in the heart , but the carcass without the life ? what are all our con●essions , unless they be the exercises of godly sorrow and unfeigned repentance ? what our petitions , unless animated all along with holy desires , and faith in the divine attributes and promises ? what our praises and thanks-givings , unless from the love of god , and a holy gratitude , and sense of gods mercies in the heart ? so that a man may as well expect the trees should speak , or look for logick from the bruits , or motion from the dead , as for any service holy and acceptable to god , from the unconverted . when the tree is evil , how can the fruit be good ? mat. . . secondly , to bad purpose . the unconverted soul is a very cage of unclean birds , rev. . . a sepulchre full of corruption and rottenness , mat. . . a lothsome carcase full of crawling worms , and sending forth a hellish and most noisom savour in the nostrils of god. psal. . . o dreadful case ! dost thou not yet see a change to be needful ? would it not have grieved one , to have seen the golden conseciated vessels of gods temple turned into quaffing bowls for drunkenness , and polluted with the idols service , dan. . , . was it such an abomination to the jews , when an●us set up the picture of a swine at the entrance of the temple ? how much more abominable then would it have been , to have had the very temple it self turned into a stable , or a stye , and to have the holy of holies served like the house of baal , to have the image of god taken down , and be turned into a draught-house , kings . . this is the very case of the unregenerate : all thy members are turned into instruments of unrighteousness , rom. . . servants of satan ; and thy inmost powers into the receptacles of uncleanness , eph. . . tit. . . you may see the goodly guests within , by what comes out . for out of the heart proceed evil thoughts , murders , adulteries , fornications , thefts , false witness , blasphemies , &c. this black guard discovers what a hell there is therein . oh abuse unsufferable ! to see a heaven-born soul abased to the filthiest drudgery , to see the glory of gods creation , the chief of the ways of god , the lord of the universe , a lapping with the prodigal at the trough , or licking up with greediness the most loathsom vomit . was it such a lamentation to see those that did feed delicately , to sit desolate in the streets ? and the precious sons of sion comparable to fine gold , to be esteemed as earthen pitchers ; and those that were cloathed in scarlet to embrace dunghils ? lam. . , . and is it not fearful much more , to see the only thing that hath immortality in this lower world , and carried the stamp of god , to become as a vessel wherein there is no pleasure ? ( which is but the modest expression of the vessel , men put to the most sordid use . ) oh indignity intolerable ! better thou wert dashed in a thousand pieces , than continue to be abused to so filthy a service . ii. not only man , but the whole visible creation is in vain , without this . beloved , god hath made all the visible creatures in heaven and earth for the service of man , ier. . . and man only is the spokesman for all the rest . man is in the universe , like the tongue in the body , ( which speaks for all the members . ) the other creatures cannot praise their maker , but by dumb signs and hints to man , that he should speak for them . man is , as it were , the high-priest of gods creation , to offer the sacrifice of praise , for all his fellow creatures , psal. , and . and . the lord god expecteth a tribute of praise from all his works , psal. ● . . now all the rest do bring in their tributo to man , and pay it in by his hand . so then , if man be false , and faithless , and selfish , god is wronged of all , and shall have no active glory from his works . oh dreadful thought to think of ! that god should build such a world as this , and lay out such infinite power , and wisdom and goodness thereupon , and all in vain ; and man should be guilty at last , of robbing , and spoiling him of the glory of all . oh think of this , while thou art unconverted , all the offices of the creatures to thee are in vain : thy meat nourishes thee in vain , the sun holds forth his light to thee in vain , the stars , that serve thee in their courses by their most powerful , though hidden influence , iudges . . hos. . , . do it in vain ; thy cloaths warm thee in vain ; thy beast carries thee in vain : in a word , the labour unwearied , and continual travel of the whole creation ( as to thee ) is in vain . the service of all the creatures , that drudge for thee , and yield forth their strength unto thee ( that therewith thou shouldst serve their maker ) is all but lost labour . hence the whole creation groaneth under the abuse of the unsanctified world , rom. . . that pervert them to the service of their lusts , quite contrary to the very end of their being . iii. without this thy religion is in vain . jam. . . all thy religious performances will be but lost ; for they can neither please god , rom. . . nor save thy soul , cor. . , . which are the very ends of religion . be thy services never so specious , yet god hath no pleasure in them . esay . . . mal. . . is not that mans case dreadful , whose sacrifices are as murder , and whose prayers are a breath of abomination ? esay . . prov. . . many under convictions think they will set upon mending , and that a few prayers and alms will salve all again : but alas , sirs , while your hearts remain unsanctified , your duties will not pass . how punctual was iehu ? and yet all was rejected , because his heart was not upright , kings . with hos. . . how blameless was paul ? and yet being unconverted all was but loss , phil. . , . men think they do much in attending gods service , and are ready to twit him with it , esay . . mat. . . and set him down so much their debtor , when as their persons being unsanctified ) their duties cannot be accepted . o soul , do not think when thy sins pursue thee , a little praying and reforming thy course will pacifie god : thou must begin with thine heart : if that be not renewed , thou canst no more please god , than one that having unspeakably offended thee , should bring thee his vomit in a dish to pacifie thee , or having fallen into the mire , should think with his loathed embraces to reconcile thee . it is a great misery to labour in the fire . the poets could not invent a worser hell for sys●phus than to be getting the barrel still up the hill , and then that it should presently fall down again and renew his labour . god threatens it , as the greatest of temporal judgments , that they should build and not inhabit , plant and not gather , and their labours shall be eat up by strangers , deut. . , , , . is it so great a misery to lose our common labours , to ●ow●● in vain , and build in vain ? how much more to● lose our pains in religion , to pray , and hear , and fast in vain ? this is an undoing and eternal loss . be not deceived , if thou goest on in thy sinful estate , though thou shouldst spread forth thine hands , god will hide his eyes ; though thou make many prayers , he will not hear , esay . . if a man without skill , set about our work , and m●rr it in the doing , though he take much pains , we give him but small thanks . god will be worshipped after the due order , chron. . . if a servant do our work , but quite contrary to our order , he shall have rather stripes than praise . gods work must be done according to gods mind , or he will not be pleased ; and this cannot be , except it be done with a holy heart , chron. . . iv. without this , thy hopes are in vain , job . , . the lord hath rejected thy confidence , ier. . . first , thy hopes of comfort here are in vain . 't is not only necessary to the safety , but comfort of your condition , that you be converted . without this , you shall ●ot know peace , esay . . without the fear of god , ●ou cannot have the comforts of the holy ghost . acts . . god speaks peace only to his people , and to his saints , psal. . . if you have a false peace , continuing in your sins , 't is not of gods speaking ; and then you may guess the author . sin is a real sickness , esay . . yea the worst of sickness , t is a leprosie in the head , levit. . . the plague in the heart , kings . . 't is brokenness in the bones , psal. . . it pierceth , it woundeth , it racketh , it tormenteth , tim. . . a man may as well expect ease , when his diseases are in their strength , or his bones out of joynt , as true comfort , while in his sins . o wretched man , that canst have no ●ase in this case , but what comes from the deadliness of thy disease ! you shall have the poor sick man , saying in his lightness , he is well ; when you see death in his face . he will needs up and about his business , when the very next step is like to be into the grave . the unsanctified often feel nothing amiss , they think themselves whole , and cry not out for the physician , but this shews the danger of their case . sin doth naturally breed distempers and disturbance in the soul. what a continual tempest and commotion is there in a discontented mind ? what an eating evil is inordinate care ? what is passion , but a very feaver in the mind ? what is lust but a fire in the bones ? what is pride , but a deadly tympany ? or covetousness , but an unsatiabl● and unsufferable thirst ? or malice and envy , but venom in the very heart ? spiritual sloth is but a scurvy in the mind , and carnal security a mortal lethargy ; and how can that soul have true comfort that is under so many diseases ? but converting grace cures , and so eases the mind , and prepares the soul for a setled , standing , immortal peace . great peace have they that love thy commandments , and nothing shall offend them , psal. . . they are the ways of wisdom that afford pleasure and peace . prov. . . david had infinitely more pleasure in the word , than in all the delights of his court , psal. . , . the conscience cannot be truly pacified , till soundly purified . heb. . . cursed is that peace , that is maintained in a way of sin , deut. . , . two sorts of peace are more to be dreaded , than all the troubles in the world ; peace with sin , and peace in sin . secondly , thy hopes of salvation hereafter are in vain : yea worse than in vain , they are most injurious to god , most pernicious to thy self ; there is death , desperation , blasphemy in the bowels of this hope . . t● is death in it . thy confidence shall be rooted out of thy tabernacles , ( god will up with it root and branch ) it shall bring thee to the king of terrors , iob . . though thou maist lean upon this house it will not stand , iob . . but will prove like a ruinous building , which when a man trusts to , it falls down about his ears . . there is desperation in it . where is the hope of the hypocrite , when god takes away his soul ? iob . . then there is an end for ever of his hope . indeed , the hope of the righteous hath an end , but then 't is not a destructive , but a perfective end ; his hope ends in ●ruition , others in frustration , prov. . . the godly must say at death , it is finished ; but the wicked , it is perished ; and in too sad earnest bemoan himself , ( as he in a mistake ) where now is my hope ? he hath destroyed me , i am gone , and my hope is removed like a tree , iob . the righteous hath hope in his death , prov. . . when nature is dying , his hopes are living : when his body is languishing , his hopes are flourishing , his hope is a living hope , pet. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but others are dying , yea a damning , soul-undoing hope . when a wicked man dyeth his expectation shall perish ; and the hope of unjust men perisheth , prov. . . it shall be cut off , and prove like the spiders web , iob . . which he spins out of his own bowels , but then comes death with the broom , and takes down all , and so there is an eternal end of his confidence , wherein he trusted . for the eyes of the wicked shall sail , and their hope sh●●● be as the giving up of the ghost ; iob . . ●cked men are setled in their carnal hope and will not be beaten out of it . they hold it fast , they will not let it go . yea but death will knock off their fingers . though we cannot undeceive them , death and judgment will. when death strikes his dart through thy liver , it will let out thy soul , and thy hopes together . the unsanctified have hope only in this life , cor. . . and therefore are of all men most miserable . when death comes , it lets them out into the amazing gulf of endless desperation . . there is blasphemy in it . to hope we shall be saved , though continuing unconverted , is to hope , we shall prove god a lier . he hath told you , that so merciful and pittiful as he is , he will never save you notwithstanding , if you go on in ignorance , or a course of unrighteousness , esa. . . cor. . . in a word , he hath told you , that whatever you be , or do , nothing shall avail you to salvation , without you be new creatures , gal. . . now to say , god is merciful , and we hope he will save us nevertheless , is to say in effect , we hope god will not do as he saith . we may not set gods attributes at variance . god is resolved to glorifie mercy , but not with the prejudice of truth , as the presumptuous sinner will find to his everlasting sorrow . object . why , but we hope in jesus christ , we put our whole trust in god , and therefore doubt not , but we shall be saved . answ. . this is not to hope in christ , but against christ. to hope to see the kingdom of god , without being born again , to hope to find eternal life in the broad way , is to hope christ will prove a false prophet . 't is david's plea , i hope in thy word , psal. . . but this hope is against the word . shew me a word of christ for thy hope , that he will save thee in thine ignorance , or prophane neglects of his service , and i will never go to shake thy confidence . . god doth with abhorrency reject this hope . those condemned in the prophet , went on in their sins , yet ( saith the text ) they will lean upon the lord , mic. . . god will not endure to be made a prop to men in their sins . the lord rejects those presumpt●ous sinners , that went● on still in their tresposses , and yet would stay themselves upon the god of israel , esay . , . as a man would shake off the briars ( as one well ) that cleave to his garment . . if thy hope were any thing worth , it would purifie thee from thy sins , ioh. . . but cursed is that hope , which doth cherish men in their sins . obj. would you have us to despair ? ans. you must despair of ever coming to heaven as you are , act. . . that is , while you remain unconverted . you must despair ever to see the face of god without holiness : but you must by no means despair of finding mercy , upon your thorough repentance and conversion : neither may you despair of attaining to repentance and conversion , in the use of gods means . v. without this all that christ hath done and suffered will be ( as to you ) in vain ; ioh. . . tit. . . that is , it will no way avail to your salvation . many urge this as sufficient ground for their hopes , that christ died for sinners : but i must tell you , christ never died to save impenitent and unconverted sinners ( so continuing . ) tim. . . a great divine was wont , in his private dealings with souls , to ask two questions , . what hath christ done for you ? . what hath christ wrought in you ? without the application of the spirit in regeneration , we can have no saving interest in the benefits of redemption . i tell you from the lord , christ himself cannot save you , if you go on in this estate . i. it were against his trust . the mediatour is the servant of the father , esay . . shews his commission from him , acts in his name , and pleads his command for his justification : iohn . , . iohn . , . and god hath committed all things to him , entrusted his own glory , and the salvation of his elect with him , mat. . . ioh. . . accordingly , christ gives his father an account of both parts of his trust , before he leaves the world . ioh. . , , . now christ should quite cross his fathers glory , his greatest trust , if he should save men in their sins ; for this were to overturn all his counsels , and offer violence to all his attributes . first , to overturn all his counsels ; of which this is the order , that men should be brought through sanctification , to salvation , thes. . . he hath chosen them that they should be holy . eph. . . they are elected to pardon and life , through sanctification , pet. . . if thou canst repeal the law of gods immutable counsel , or corrupt him , whom the father hath sealed , to go directly against his commission , then , and not otherwise , maist thou get to heaven in this condition . to hope that christ will save thee while unconverted , is to hope that christ will falsify his trust . he never did , nor will , save one soul , but whom the father had given him in election , and drawn to him in effectual calling , iohn . , . be assured , christ will save none , in a way contrary to his fathers will , who came on purpose to do his will , iohn . . secondly , to offer violence to all his attributes . to his iustice. for the righteousness of gods judgment lies , in rendring to all according to their work , rom. . , . now , should men sow to the flesh , and yet of the spirit reap everlasting life , gal. . , . where were the glory of divine justice , since it should be given to the wicked , according to the work of the righteous ? . to his holiness . if god should not only save sinners , but save them in their sins , his most pure and strict holiness would be exceedingly defaced . the unsanctified , is in the eyes of gods holiness , worse than a swine or viper , mat. . . pet. . . now what cleanly nature could endure to have the filthy swine bed and board with him in his parlour , or bed chamber ? it would offer extremest violence to the infinite purity of the divine nature , to have such to dwell with him . they cannot stand in his judgement , they cannot abide in his presence , psal. . . psal. . , . if holy david would not endure such in his house , no nor in his sight , psal. . , . shall we think god will ? should he take men as they be , from the trough to the table , from the harlots lips , from the stye and draught to the glory of heaven , the world would think god were at no such a distance from sin , nor had such dislike of it , as we are told he hath : they would conclude , god were altogether such a one as themselves ( as they wickedly did , but from the very forbearance of god , psal. . . ) . to his veracity . for god hath declared from heaven , that if any shall say they shall have peace , though he should go on in the imagination of his heart : his wrath shall smoak against that man , deut. . , . that they ( only , ) that confess , and for sake their sins , shall find mercy , prov. . . that they that shall enter into his hill , must be of clean hands , and a pure heart , psal. . , . where were gods truth , if notwithstanding all this , he should bring men to salvation without conversion ? o desperate sinner , that darest to hope , that christ will put the lie upon his father , and nullifie his word to save thee ! . to his wisdom . for this were to throw away the choicest mercies , on them that would not value them , nor were any way suted to them . first , they would not value them . the unsanctified sinner puts but little price upon gods great salvation , mat. . . he sets no more by christ , than the whole by the physician , mat. . . he prises not his balm , values not his cure , tramples upon his blood , heb. . . now , would it stand with wisdom , to force pardon and life , upon them that would give him no thanks for them ? will the all-wise god ( when he hath forbidden us to do it ) throw his holy things to dogs , and his pearls to swine , that would ( as it were ) but turn again and rent him , mat. . . this would make mercy to be despised indeed . wisdom requires , that life be given , in a way sutable to gods honour ; and that god provide for the securing his own glory , as well as mans felicity . it would be dishonourable to god , to set his jewels in the snouts of swine ( continuing such ) and to bestow his choicest riches on them , that have more pleasure in their swill , than the heavenly delights that he doth offer . god should lose the praise and glory of his grace , if he should cast it away on them , that were not only unworthy , but unwilling . secondly , they are no way suited to them . the divine wisdom is seen in suiting things each to other , the means to the end , the object to the faculty , the quality of the gift to the capacity of the receiver now , if christ should bring the unregenerate sinner to heaven , he could take no more felicity there , than a beast if you should bring him into a beautiful room , to the society of learned men , and a well furnished table ; when as the poor thing had much rather be grazing with his fellow bruits . alas , what should an unsanctified creature do in heaven ! he could take no content , because nothing suits him . the place doth not suit him , he would be but piscis in arido , quite out of his element , as a swine in the parlour , or a fish out of water . the company doth not suit him . what communion hath darkness with light , corruption with perfection ? filth and rottenness , with glory and immortality ? the imployment doth not suit him . the anthems of heaven fit not his mouth , suit not his ear . canst thou charm thy beast with musick ? or wilt thou bring him to thy organ , and expect that he should make thee melody , or keep time with the skilful quire ? or had he skill , he would have no will , and so could find no pleasure , no more than the nauseous stomach in the meat , on which it hath newly sur●eited . spread thy table with delicates before a languishing patient , and it will be but a very offence . alas , if the poor man think a sermon long , and say of a sabbath , what a weariness is it ? mal. . . how miserable would he think it , to be held to it to all eternity ? . to his immutability , or else to his omnisciency , or omnipotency . for this is enacted in the conclave of heaven , and enrolled in the degrees of the court above , that none but the pure in heart shall ever see god , mat. . . this is laid up with him , and sealed among his treasures . now if christ , yet , bring any to heaven unconverted , either he must get them in without his fathers knowledge , and then where is his omnisciency ? or against his will , and then where were his omnipotency ? or he must change his will , and then where were his immutability ? sinner , wilt thou not yet give up thy vain hope of being saved in this condition ? saith bildad , shall the earth be forsaken for thee ? or the rocks removed out of their place ? iob . . may not i much more reason so with thee ? shall the laws of heaven be reversed for thee ? shall the everlasting foundations be overturned for thee ? shall christ put out the eye of his fathers omnisciency , or shorten the arm of his eternal power for thee ? shall divine justice be violated for thee ? or the brightness of the glory of his holiness be blemished for thee ? oh the impossibility , absurdity , blasphemy , that is in such a confidence ! to think christ will ever save thee in this condition , is to make thy saviour to become a sinner , and to do more wrong to the infinite majesty , than all the wicked on earth , or devils in hell ever did , or could . and yet wilt thou not give up such a blasphemous hope ? ii. against his word . we need not say , who shall ascend into heaven to bring down christ from above ? or who shall descend into the deep to bring up christ from beneath ? the word is nigh us . rom. . , , . are you agreed , that chrst shall end the controversie ? hear then his own words : except you be converted you s●all in no wise enter into the kingdom of heaven , mat. . . you must be born again , ioh. . . if i wash thee not thou hast no part in me , ioh. . . repent or perish , luk. . . one word , one would think , were enough from christ ; but how often and earnestly doth he reiterate it , verily , verily , verily , verily except a man be born again he shall not see the kingdom of god , ioh. . , . yea he doth not only assert , but prove the necessity of the new birth , viz. from the fleshliness and filthiness of mans first birth , ioh. . . by reason of which , man is no more fit for heaven than the beast is for the chamber of the kings presence . and wilt thou yet believe thine own presumptuous confidence , directly against christs word ? he must go quite against the law of his kingdom , and rule of his judgement , to save thee in this estate . iii. against his oath . he hath lifted up his hand to heaven , he hath sworn , that those that remain in unbelief , and know not his ways ( that is , are ignorant of them , or disobedient to them ) shall not enter into his rest , psal. . . heb. . . and wilt thou not yet believe , o sinner , that he is in earnest ? canst thou hope he will be forsworn for thee ? the covenant of grace is confirmed by an oath , and sealed by blood , heb. . . heb. . , , . mat. . . but all must be made void , and another way to heaven found out , if thou be saved , living and dying unsanctified . god is come to his lowest and last terms with man , and hath condescended as far as with honour he could , hath set up his pillars , 〈◊〉 a ne plus ultra . men cannot be saved , while unconverted , except they could get another covenant made , and the whole frame of the gospel ( which was established for ever , with such dreadful solemnities ) quite altered , and would not this be a distracted hope ? iv. against his honour . christ will so shew his love to the sinner , as withal to shew his hatred to sin . therefore he that names the name of jesus must depart from iniquity , tim. . . and deny all ungodliness ; and he that hath hope of life by christ must purifie himself as he is pure , ioh. . . tit. . . otherwise christ would be thought a fautor of sin . the lord jesus would have all the world to know , though he pardon sin , he will not protect it . if holy david shall say , depart from me all you workers of iniquity , psal. . . and shall shut the doors against them , psal. . . shall not such much more expect it from christs holiness ? would it be for his honour , to have the dogs to the table ? or to lodge the swine with his children ? or to have abrahams bosom , to be a nest of vipers . v. against his offices . god hath exalted him to be a prince and a saviour , acts. . . he should act against both , should he save men in their sins . it is the office of a king. parcere subjectis , & d●bellare sup●rbos . to be a terror to evil doers , and a praise to them that do well , rom. . , . he is a minister of god , a revenger to ●ecute wrath on him that doth evil . now should christ favour the ungodly ( so continuing ) and take those to reign with him , that would not that he should reign over them , luke . . this were quite against his office . he therefore reigns , that he may put his enemies under his feet : cor. . . now should he lay them in his bosom he should cross the end of his regal power . it belongs to christ , as king , to subdue the hearts , and slay the lusts of his chosen , psal. . . psal. . . what king would take the rebels , in open hostility , into his court ? what were this but to betray life , kingdom , government and all together ? if christ be a king , he must have homage , honour , subjection , &c. mal. . . now to save men while in their natural enmity , were to obscure his dignity , lose his authority , bring contempt on his government , and sell his dear-bought rights for nought . again , as christ should not be a prince , so neither a saviour , if he should do this . for his salvation is spiritual , he is called jesus , because he saves his people from their sins , mat. . . so that should he save them in their sins , he should be neither lord nor jesus . to save men from the punishment , and not from the power of sin , were to do his work by halves , and be an imperfect saviour . his office , as the deliverer , is , to turn away ungodliness from jacob , rom. . . he is sent to bless men in turning form them their iniquities , acts . . to make an end of sin , dan. . . so that he should destroy his own designs , and nullify his offices , to save men abiding in their unconverted estate . application . arise then , what meanest thou o sleeper ? awake , o secure sinner , left thou be consumed in thine iniquities . say as the lepers , if we sit here we shall die , king. . , . verily , it is not more certain thou art now out of hell , than that thou shalt speedily be in it , except thou repent and be converted : there is but this one door for thee to escape by . arise then , o sluggard , and shake off thine excuses . how long wilt thou slumber , and fold thine hands to sleep ? prov. . , . wilt thou lie down in the midst of the sea , or sleep on the top of the mast , prov. . . there is no remedy ; but thou must either turn or burn . there is an unchangeable necessity of the change of thy condition , except thou art resolved to bide the worst of it , and try it out with the almighty . if thou lovest thy life , o man , arise , and come away . methinks i see the lord jesus laying the merciful hands of an holy violence upon thee : methinks he carries it like the angels to lot , gen. . . &c. then the angels hastened lot , saying arise , lest thou be consumed . and while he lingred , the men laid hold upon his hand , the lord being merciful unto him , and they brought him without the city and said , escape for thy life , stay not in all the plain , escape to the mountain , lest thou be consumed . oh how wilful will thy destruction be , if thou shouldest yet harden thy self in thy sinful state ! but none of you can say , but you have had fair warning . yet methinks i cannot tell how to leave you so . it is not enough to me to have delivered my own soul. what , shall i go away without my errand ? will none of you arise , and follow me ? have i been all this while speaking in the wind ? have i been charming the deaf adder , or allaying the tumbling ocean with arguments ? do i speak to the trees or rocks , or to men ? to the tombs and monuments of the dead , or to a living auditory ? if you be men , and not senseless stocks , stand still , and consider whither you be going , if you have the reason and understanding of men , dare not to run into the flames , and fall into hell with your eyes open : but bethink your selves , and set to the work of repentance . what , men , and yet run into the pit , when the very beasts will not be forced in ! what , endowed with reason , and yet dally with death and hell , and the vengeance of the almighty ! are men herein distinguished from the very bruits , that they have no foresight of , and a care to provide for the things to come ; and will you not hasten your escape from eternal torments ? o shew your selves men , and let reason prevail with you : is it a reasonable thing for you to contend against the lord your maker ? esay . . or to harden your selves against his word ? iob . . as though the strength of israel would lie ? sam. . . is it reasonable that an understanding creature should lose , yea live quiet against the very end of his being , and be as a broken pitcher , only fit for the dunghill ? is it tolerable , that the only thing in this world that god hath made capable of knowing his will , and bringing him glory , should yet live in ignorance of his maker , and be unserviceable to his use , yea should be engaged against him , and spit his venom in the face of his creator ? hear , o heavens , and give ear , o earth , and let the creatures without sense be judge , if this be reason , that man , when god hath nourished and brought him up , should rebel agninst him , esay . . . judge in your own selves : is it a reasonable undertaking , for bryars and thorns , to set themselves in battel against the devouring fire ? esay . . or for the potsherd of the earth to strive with his maker ? if you will say , this is reason , surely the eye of reason is quite put out . and , if this be not reason , then there is no reason that you should continue as you be , but 't is all the reason in the world , you should forth with repent a●d turn . what shall i say ; i could spend my self in this argument . oh that you would but hearken to me ! that you would presently set upon a new course ! will you not be made clean ? when shall it once be ? what , will no body be perswaded ? reader , shall i prevail with thee for one ? wilt thou sit down and consider the forementioned arguments , and debate it , whether it be not best to turn ? come and let us reason together . is it good for thee to be here ? wilt thou sit still , till the tide come in upon thee ? is it good for thee to try whether god will be so good as his word ? and to harden thy self in a conceit , that all is well with thee , while thou remainest unsanctified ? but i know you will not be perswaded , but the greatest part will be as they have been , and do as they have done . i know the drunkard will to his vomit again , and the deceiver will to his deceit again , and the lustful wanton to his dalliance again . alas , that i must leave you where you were ! in your ignorance or loosness , or in your lifeless formality and customary devotions ! however , i will sit down and bemoan my fruitless labours , and spend some sighs over my perishing hearers . o distracted sinners ! what will their end be ? what will they do in the day of visitation ? whither will they flee for help ? where will they leave their glory ? esay , . . how powerfully hath sin bewitched them ? how effectually hath the god of this world blinded them ? how strong is their delusion ? how uncircumcised their ears ? how obdurate their hearts ? satan hath them at his beck : but how long may i call , and can get no answer ? i may dispute with them year after year , and they will give me the hearing , and that is all . they must and will have their sins , say what i will. though i tell them there is death in the cup , yet they will take it up . though i tell them 't is the broad way and endeth in destruction , yet they will on in it . i warn them , yet cannot win them . sometimes i think , the mercies of god will melt them , and his winning invitations will overcome them : but i find them as they were . sometimes that the terror of the lord will perswade them : yet neither this will do it . they will approve the word , like the sermo● , commend the preacher : but they will yet live as they did . they will not deny me , yet they will not obey me . they will flock to the word of god , and sit before me as his people , and hear my words : but they will not do them . they value and will plead for ministers ; and i am to them as the lovely song of one that hath a pleasant voice : yet i cannot get them to come under christs yoke . they love me , and will be ready to say they will do any thing for me : but for my life i cannot perswade them to leave their sins , to forgo their evil company , their intemperance , their unjust gains , &c. i cannot prevail with them , to set up prayer in their families and closets : yet they will promise me , like the forward son , that said , i go sir , but went not , mat. . . i cannot perswade them to learn the principles of religion , though else they will die without knowledge , iob . . i tell them their misery ; but they will not believe , but 't is well enough . if i tell them particularly , i fear for such reasons their state is bad , they will judge me censorious : or , if they be at present a little awakened , are quickly lull'd asleep by satan again , and have lost the sense of all . alas for my poor hearers ! must they perish at last by the hundreds , when ministers would so fain save them ? what course shall i use with them that i have not tryed ? what shall i do for the daughter of my people ? jer. . . o lord god help . alas , shall i leave them thus ! if they will not hear me , yet do thou hear me . oh that they might yet live in thy sight ! lord save them , or else they perish . my heart would melt to see their houses on fire about their ears , when they were fast in their beds : and shall not my soul be moved within me to see them falling into endless perdition ? lord have compassion , and save them out of the burning . put forth thy divine power , and the work will be done : but as for me , i can't prevail . chap. iv. shewing the marks of the unconverted . while we keep aloof in generals , there is little fruit to be expected . it is the hand-fight that does execution . david . is not awakened by the prophets hovering at a distance , in parabolical insinuations : he is forced to close with him , and tell him home , thou art the man. few will in words deny the necessity of the new birth ; but they have a self deluding confidence , that the work is not now to do . and because they know themselves free from that gross hypocrisie , that doth take up religion meerly for a colour to deceive others , and for the covering of wicked designs , they are confident of their sincerity , and suspect not that more close hypocrisie ( where the greatest danger lies ) by which man deceiveth his own soul , iames . . but mans deceitful heart is such a matchless cheat , and self delusion so reigning and so fatal a disease , that i know not whether be the greater , the difficulty , or the displicency , or the necessity of the undeceiving work that i am now upon . alas for my unconverted hearers ! they must be undeceived , or undone . but how shall this be effected ? hic labor , hoc opus est . help , o all searching light , and let thy discerning eye discover the rotten foundation of the self-deceiver ; and lead me , o lord god , as thou didst thy prophet , into the chambers of imagery , and dig through the wall of sinners hearts , and discover the hidden abominations that are lurking out , of sight in the dark . o send thine angel before me ; to open the sundry wards of their hearts , as thou didst before peter , and make even the iron gates to fly open of their own accord . and as jonathan no sooner tasted the honey , but his eyes were enlightned : so grant , o lord , that when the poor deceived souls , with whom i have to do , shall cast their eyes into these lines , their minds may be illuminated , and their consciences convinced and awakened , that they may see with their eyes , and hear with their ears , and be converted , and thou maist heal them . this must be premised , before we proceed to the discovery , that it is most certain men may have a confident perswasion , that their hearts and states be good , and yet be unsound . hear the truth himself , who shews in laodicea's case , that men may be wretched and miserable , and poor , and blind , and naked , and yet know it not ; yea they may be confident they are rich and increased in grace . rev. . . there is a generation that is pure in their own eyes , and yet is not washed from their filthiness , prov. . . who better perswaded of his case , than paul , while yet he remained unconverted ? rom. . . so that they are miserably deceived , that take a strong confidence , for a sufficient evidence . they that have no better proof , than barely a strong perswasion , that they are converted , are certainly , as yet , strangers to conversion . but to come more close : as it was said of the adherents of antichrist , so here ; some of the unconverted carry their marks in their foreheads , more openly ; and some in their hands , more covertly . the apostle reckons up some , upon whom he writes the sentence of death , as in these dreadful catalogues , which i beseech you to attend with all diligence , eph. . , . for this ye know that no whoremonger , nor unclean person , nor covetous man , who is an idolater , hath an inheritance in the kingdom of christ and of god. let no man deceive you with vain words , for because of these things cometh the wrath of god upon the children of disobedience , rev. . . but the fearful and unbelieving , and the abominable , and murderers , and whoremongers , and sorcerers , and idolaters , and all liars , shall have their part in the lake which burneth with fire and brimstone , which is the second death , cor. . , . know you not , that the unrighteous shall not inherit the kingdom of god ? be not deceived , neither fornicators , nor idolators , and adulterers , nor effeminate , nor abusers of themselves with mankind , nor thieves , nor covetous , nor drunkards , nor revilers , or extortioners , shall inherit the kingdom of god. see gall. . , , . wo to them that have their names written in these bed-rolls : such may know , as certainly , as if god had told it them from heaven , that they are unsanctified , and under an impossibility of being saved in this condition . there are then these several sorts , that , past all dispute , are unconverted , they carry their marks in their foreheads . . the unclean . these are ever reckoned among the goats , and have their names , whoever be left out , in all the fore-mentioned catalogues , eph. . . rev. . . . cor. . , . . the covetous . these are ever branded for idolaters , and the doors of the kingdom are shut against them by name . eph. . . col. . . cor. . , . . drunkards , not only such as drink away their reason , but withall , yea above all , such as are too strong for strong drink . the lord fills his mouth with woes against these , and declares them to have no inheritance in the kingdom of god , esay . . , , . gal. . . . liars . the god that cannot lie hath told them , that there is no place for them in his kingdom , no entrance into his hill ; but their portion is with the father of lies ( whose children they are ) in the lake of burnings , psal. . , , rev. . , . ioh. . . prov. . . . swearers . the end of these men without deep and speedy repentance , is swift destruction , and most certain and unavoidable condemnation , iam. . . zech. . , , . railers and back-biters , that love to take up a reproach against their neighbour , and fling all the dirt they can in his face , or else wound him secretly behind his back ; psal. . . . cor. . . cor. . . . thieves , extortioners , oppressors , that grind the poor , over-reach their brethren , when they have them at an advantage , these must know , that god is the avenger of all such , thes. . . hear o ye false and purloining and wasteful servants : hear , o ye deceitful tradesmen , hear your sentence . god will certainly hold his door against you , and turn your treasures of unrighteousness into treasures of wrath , and make your ill-gotten● silver and gold , to torment you like burning metal in your bowels , cor. . , . iam. . , . . all that do ordinarily live in the prophane neglect of gods worship , that hear not his word , that call not on his name , that restrain prayer before god , that mind not their own nor their families souls , but live without god in the world , ioh. . . iob. . . psal. . . psal. . . eph. . . & . . . those that are frequenters and lovers of evil company . god hath declared , he will be the destruction of all such , and that they shall never enter into the hill of his rest , prov. . . psal. . . prov. . . . scoffers at religion , that make a scorn of precise walking , and mock at the messengers and diligent servants of the lord , and at their holy profession , and make themselves merry with the weaknesses and failings of professors . hear ye despisers , hear your dreadful doom , prov. . . chron. . . prov. . . sinner , consider diligently , whether thou art not to be found in one of these ranks : for if this be thy case , thou art in the gall of bitterness and bond of iniquity ; for all these do carry their marks in their foreheads , and are undoubtedly the sons of death . and if so , the lord pity our poor congregations ; oh how little a number will be left , when these ten sorts are set out ! alas on how many doors , on how many faces must we write , lord have mercy upon us ! sirs , what shift do you make to keep up your confidence of your good estate , when god from heaven declares against you , and pronounces , you in a state of damnation ? i would reason with you , as god with them ; how canst thou say i am not polluted ? ier. . . see thy way in the valley , know what thou hast done . man , is not thy conscience privy to thy tricks of deceit , to thy chamber pranks , to thy way of lying ? yea are not thy friends , thy family , thy neighbours , witnesses to thy prophane neglects of gods worship , to thy covetous practices , to thy envious and malicious carriage ? may not they point at thee as thou goest , there goes a gaming prodigal ; there goes a drunken nabal , a companion of evil-doers ; there goes a railer , or a scoffer , a loose liver ? beloved , god hath written it as with a sun beam , in the book out of which you must be judged , that these are not the spots of his children , and that none such ( except renewed by converting grace ) shall ever escape the damnation of hell. oh that such of you would now be perswaded to repent and turn from all your transgressions , or else iniquity will be your ruine ! ezek. . . alas for poor hardned sinners ! must i leave you at last where you were ? must i leave the tipler still at the ale-bench ? must i leave the wanton still at his dalliance ? must i leave the malicious still in his venome ? and the drunkard still at his vomit ? however you must know , that you have been warned , and that i am clear of your blood . and whether men will hear , or whether they will forbear , i will leave these three scriptures with them , either as thunderbolts to awaken them , or as ●earing irons to harden them to a reprobate sense , psal. . . god shall wound the head of his enemies , and the hairy scalp of such an one , as goeth on still in his trespasses , prov. . . he that being often reproved hardeneth his neck shall suddenly be destroyed , and that without remedy , prov. . , &c. because i have called , and ye refused , i have stretched out my hand , and no man regarded . &c. i will mock at your calamity — when your destruction cometh as a whirlwind . and now i imagine , many will begin to bless themselves , and think all is well , because they cannot be spotted with the grosser evils above mentioned . but i must further tell you , that there are another sort of unsanctified persons , that carry not their marks in their foreheads , but more secretly and covertly in their hands . these do frequently deceive themselves and others , and pass for good christians , when they are all the while unsound at bottom . many pass undiscovered , till death and judgement bring all to light . those self-deceivers seem to come even to heaven gate with confidence of their admission● and yet are turned off at last , mat. . . brethren , beloved , i beseech you deeply to lay to heart , and firmly to retain this awakening consideration : that multitudes miscarry by the hand of some secret sin , that is not only hidden from others , but ( for want of observing their own hearts ) even from themselves . a man may be free from open pollutions , and yet die at last by the fatal hand of some unobserved iniquity : and there be these eleven hidden sins , by which souls go down by numbers into the chambers of death . these you must search carefully for , and take them as black marks ( wherever they be found ) discovering a graceless and unconverted estate . as you love your lives read them carefully , with a holy jealousie of your selves , lest you should be the persons concerned . . gross ignorance . ah how many poor souls doth this sin kill in the dark , hos. . . while they think verily they have good hearts , and are in the ready way to heaven ! this is the murderer that dispatches thousands in a silent manner , when ( poor hearts ! ) they suspect nothing , and see not the hand that mischiefs them . you shall find whatever excuses you have for ignorance , that 't is a soul● undoing evil , esay . . . thes. . . cor. . . ah would it not have pitied a man's heart to have seen that woful spectacle , when the poor pro●estants were shut up a multitude together in a b●rn , and a butcher comes with his inhumane hands warm in humane blood , and leads them one by one blindfold to a block , where he slew them ( poor innocents ! ) one after another by the scores in cold blood ? but how much more should our hearts bleed , to think of the hundreds in great congregations , that ignorance doth butcher in secret , and lead them blindfold to the block ? beware this be none of your case . make no pleas for ignorance . if you spare that sin , know that that will not spare you . will a man keep a murderer in his bosom ? . secret reserves in closing with christ. to forsake all for christ , to hate father and mother , yea and a mans own life for him , this is a hard saying , luk. . . some will do much , but they will not be of the religion that will undo them ; they never come to be entirely devoted to christ , nor fully to resign to him . they must have the sweet sin . they mean to do themselves no harm . they have secret exceptions for life , liberty , or estate . many take christ thus hand over head , and never consider his self-denying terms , nor cast up the cost ; and this error in the foundation marrs all , and secretly ruines them for ever , luk. . . mat. . . . formality in religion . many stick in the bark , and rest in the outside of religion , and in the external performances of holy duties ; mat. . . and this oft-times doth most effectually deceive men , and doth more certainly undo them , than open loosness ; as it was in the pharisees case , mat. . . they hear , they fast , they pray , they give alms , and therefore will not believe but their case is good , luk. . . whereas resting in the work done , and coming short of the heart-work , and the inward power and vitals of religion , they f●ll at last into the burning , from the flattering hopes , and confident perswasions , of their being in the ready way to heaven , matth. . , . oh dreadful case , when a man's religion shall serve only to harden him , and effectually to delude and deceive his own soul ! . the prevalency of false ends in holy duties . mat . . this was the bane of the pharisees oh how many a poor soul is undone by this , and drops into hell , before he discerns his mistake ! he performs good duties , and so thinks all is well , and perceives not that he is acted by carnal motives all the while . it is too true , that even with the truly sanctified , many carnal ends will oft times creep in ; but they are the matter of his hatred and humiliation , and never come to be habitually prevalent with him , and to bear the greatest sway , rom. . . but now when the main thing that doth ordinarily carry a man out to religious duties , shall be some carnal end , as to satisfie his conscience , to get the repute of being religious , to bee seen of men , to shew his own gifts and parts , to avoid the reproach of a prophane and irreligious person , or the like , this discovers an un●ound heart , hos. . . zech. . , . o christians , if you would avoid self-deceit , see that you mind , not only your acts , but withall , yea above all , your ends , . trusting on their own righteousness , luke . . this is a soul undoing mischief , rom. . . when men do trust in their own righteousness , they do indeed reject christ's . beloved , you had need be watchful on every hand , for not only your sins , but your duties may undo you . it may be you never thought of this , but so it is , that a man may as certainly miscarry by his seeming righteousness , and supposed graces , as by gross sins ; and that is , when a man doth trust to these as his righteousness before god , for the satisfying his justice , appeasing his wrath , procuring his favour , and obtaining of his own pardon : for this is to put christ out of office and make a saviour of our own duties and graces . beware of this , o professors ; you are much in duties , but this one fly will spoil all the ointment . when you have done most , and best , be sure to go out of your selves to christ , reckon your own righteousness but rags , psal. . . phil. . . esay . . neh. . . . a secret enmity against the strictness of religion . many moral persons , punctual in their formal devotion , have yet a bitter enmity against preciseness , and hate the life and power of religion , phil. . . compared with act. . . they like not this forwardness , nor that men should keep such a stir in religion . they condemn the strictness of religion , as singularity , indiscretion , and intemperate zeal ; and with them a lively preacher , or lively christian , is but a heady fellow . these men love not holiness , as holiness , ( for then they would love the height of holiness ) and therefore are undoubtedly rotten at heart , whatever good opinion they have of themselves . . the resting in a certain pitch of religion . when they have so much as will save them ( as they suppose , ) they look no further , and so shew themselves short of true grace , which will ever put men upon aspiring to further perfection . phil. . , . prov. . . . the predominant love of the world. this is the sure evidence of an unsanctified heart . mar. . . ioh. . . but how close doth this sin lurk oft-times under a fair covert of forward profession ? luke . . yea such a power of deceit is there in this sin , that many times when every body else can see the mans worldliness and covetousness , he cannot see it himself , but hath so many colours , and excuses , and pretences for his eagerness on the world , that he doth blind his own eyes , and perish in his self deceit . how many professours be there , with whom the world hath more of their heart and affections than christ ? who mind earthly things , and thereby are evidently after the flesh , and like to end in destruction ? rom. . . . phil. . . yet ask these men ; and they will tell you confidently , they prize christ above all , god forbid else ! and see not their own earthly mindedness for want of a narrow observation of the workings of their own hearts . did they but carefully search , they would quickly find that their greatest content is in the world , luke . . and their greatest care and main endeavour to get and secure the world , which are the certain discoveries of an unconverted sinner . may the professing part of the world take earnest heed , that they perish not by the hand of this sin unobserved . men may be and often are kept off from christ , as effectually by the inordinate love of lawful comforts , as by the most unlawful courses , mat. . . luke . , , , . . reigning malice and envy against those that disrespect them , or are injurious to them , ioh. . , . o how do many that seem to be religious remember injuries , and carry grudges , and will return men as good as they bring , rendring evil for evil , loving to take revenge , wishing evil to them that wrong them , directly against the rule of the gospel , the pattern of christ , and the nature of god , rom. . , . pet. . , . neh. . . doubtless where this evil is kept boiling in the heart , and is not hated , resisted , mortified , but doth habitually prevail , that person is in the very gall of bitterness , and in a state of death . mat. . , . iohn . , . reader doth nothing of this touch thee ? art thou in none of the forementioned ranks ? o search , and search again ; take thy heart solemnly to task . woe unto thee , if after all thy profession , thou shouldest be found under the power of ignorance , lost in formality , drowned in earthly mindedness , envenomed with malice , exalted in an opinion of thine own righteousness , levened with hypocrisie , and carnal ends in gods service , imbittered against strictness : this would be a sad discovery that all thy religion were in vain . but i must proceed . . unmortified pride . when men love the praise of men , more than the praise of god ; and set their hearts upon mens esteem , applause and approbation , it is most certain , they are yet in their sins , and strangers to true conversion . iohn . . gal. . . when men see not , nor complain of , nor groan under the pride of their own hearts , it 's a sign they are stark dead in sin . o how secretly doth this sin live and reign in many hearts , and they know it not , but are very strangers to themselves ! ioh. . . . the prevailing love of pleasure , tim. . . this is a black mark . when men give the flesh the liberty that it craves , and pamper , and please it , and do not deny and restrain it : when their great delight is in gratifying their bellies , and pleasing their senses ; whatever appearance they may have of religion , all is un●ound . rom. . . tit. . . a flesh-pleasing life cannot be pleasing to god , they that are christs , have crucified the flesh , and are careful to cross it , and keep it under , as their enemy , gal. . . cor. . . , . . carnal se●●rity , or a presumptuous and ungrounded confidence , that their condition is already good . rev. . . many cry peace and safety , when sudden destruction is coming upon them , thes. . . this was that which kept the foolish virgins sleeping , when they should have been working ; upon their beds , when they should have been at the markets . mat. . , . prov. . . they perceived not their want of oyl , till the bridegroom was come ; and while they went to buy , the door was shut . and oh that these foolish virgins had no successors ! where is the place , yea where is the house almost , where these do not dwell ? men are willing to cherish in themselves , upon never so s●ght grounds , a hope that their condition is good , and so look not out after a change , and by this means perish in their sins . are you at peace ? shew me upon what grounds your peace is maintained . is it a scripture peace ? can you shew the distinguishing marks of a sound believer ? can you evidence that you have something more than any hypocrite in the world ever had ? if not , fear this peace , more than any trouble ; and know , that a carnal peace doth commonly prove the most mortal enemy of the poor soul , and while it smiles and kisses , and speaks it fair , doth fatally smite it as it were under the fifth rib . by this time methinks i hear my reader crying out with the disciples , who then shall be saved ? set out from among our congregations all those ten ranks of the prophane on the one hand ; and then besides take out all these twelve sorts of close and self-deceiving hypocrites on the other hand , and tell me then whether it be not a remnant that shall be saved . how few will be the sheep that shall be left , when all these shall be separated , and set among the goats ? for my part , of all my numerous hearers , i have no hope to see any of them in heaven , that are to be found among these two and twenty sorts that are here mentioned , except by found conversion they be brought into another condition . application . and now conscience do thine office . speak out , and speak home to him that heareth or readeth these lines . if thou find any of these marks upon him , thou must pronounce him utterly unclean . levit. . . take not up a lie into thy mouth : speak not peace to him , to whom god speaks no peace . let not lust bribe thee , or self-love , or carnal prejudice blind thee . i subpoena thee from the court of heaven , to come and give in evidence . i require thee in the name of god to go with me to the search of the suspected house . as thou wilt answer it at thy peril , give in a true report of the state and case of him that readeth this book . conscience wilt thou altogether hold thy peace at such a time as this ? i adjure thee by the living god , that thou tell us the truth . mat. . . is the man converted or is he not ? doth he allow himself in any way of sin , or doth he not ? doth he truly love , and please , and prize and delight in god above all other things , or not ? come , put it to an issue . how long shall this soul lie at uncertainties ? oh conscience bring in th● verdict . is this man a new man , or is he ●iot ? how dost thou find it ? hath there passed a through and mighty change upon him , or not ? when was the time , where was the place , or what was the means , by which this through change of the new birth was wrought in this soul ? speak conscience . or if thou canst not tell time and place , canst thou show scripture evidence , that the work is done ? hath the man been ever taken off from his false bottom , from the false hopes , and false peace wherein once he trusted ? hath he been deeply convinced of sin , and of his lost and undone condition , and brought out of himself , and off from his sins , to give up himself intirely to jesus christ ? or dost thou not find him to this day under the power of ignorance , or in the mire of prophaneness ? hast not thou taken upon him the gains of unrighteousness ? dost not thou find him a stranger to prayer , a neglecter of the word , a lover of this present world ? dost not thou often catch him in a lie ? dost not thou find his heart fermented with malice , or burning with lust , or going after his covetousness ? speak plainly to all the forementioned particulars : canst thou acquit this man , this woman , from being any of the two and twenty sorts here described ? if he be found with any of them , set him aside , his portion is not with the saints . he must be converted and made a new creature , or else he cannot enter into the kingdom of god. beloved , be not your own betrayers , do not deceive your own hearts , nor set your hands to your own ruine , by a wilful blinding of your selves . set up a tribunal in your own breasts . bring the word and conscience together . to the law and to the testimony . isa. . . hear what the word concludes of your estates . o follow the search , till you have found how the case stands . mistake here , and perish . and such is the treachery of the heart , the subtilty of the temper , and the deceitfulness of sin , ier. . . cor. . . heb. . . all conspire to fla●●er and deceive the poor soul , and withal so common and easie it is to be mistaken , that it 's a thousand to one , but you will be deceived , unless you be very careful , and thorow , and impartial in the enquiry into your spiritual conditions . oh therefore ply your work : go to the bottom : search as with candles : weigh you in the ballance ; come to the standard of the sanctuary : bring your coyn to the touch stone . you have the archest cheats in the world to deal with : a world of counterfeit coin is going : happy is he , that takes no counters for gold. satan is master of deceits : he can draw to the life : he is perfect in the trade : there is nothing but he can imitate . you cannot wish for any grace , but he can fit you to a hair with a counterfeit . trade warily : look on every piece you take : be jealous : trust not so much as your own hearts . run to god to search you and try you , to examine you and prove your reins . psal. . . psal. . , . if other helps suffice not to bring all to an issue , but you are still at a loss , open your cases faithfully to some godly and faithful minister . mal. . . rest not , till you have put the business of your eternal welfare out of question . pet. . . o searcher of hearts , put thou this soul upon and help him in the search . chap. v. shewing the miseries of the unconverted . so unspeakably dreadful is the case of every unconverted soul , that i have sometimes thought , if we could but convince men , that they are yet unregenerate , the work were upon the mattter done . but i sadly experience , that such a spirit of sloth and slumber ( rom. . . mat. . ) possesses the unsanctified , that though they be convinced , that they are yet unconverted ; yet they oft-times carelesly sit still : and what through the avocation of sensual pleasures , or hurry of worldly business , or noise and clamour of earthly cares , and lusts , and affections , luke . . the voice of conscience is drowned , and men go no farther than some cold wishes , and general purposes of repenting and amending . acts . . it 's therefore of high necessity , that i do not only convince men that they are unconverted ; but that i also endeavour , to bring them to a sense of the fearful misery of this estate . but here i find my self aground at first putting forth . what tongue can tell the heirs of hell sufficiently of their misery , unless 't were dives his that was tormented in that flame ? luke . . where is the ready writer , whose pen can decipher their misery , that are without god in the world ? eph. . . this cannot fully be done , unless we knew the infinite ocean of that bliss and perfection which is in that god , which a state of sin doth exclude men from . who knoweth ( saith moses ) the power of thine anger ? psal. . . and how shall i tell men , that which i do not know ? yet so much we know , as one would think would shake the heart of that man , that had the least degree of spiritual life and sense . but this is yet the more posing difficulty , that i am to speak to them that are without sense . alas , this is not the least part of man's misery upon him , that he is dead , stark dead in trespasses and sins . eph. . . could i bring paradise into view , or represent the kingdom of heaven to as much advantage , as the tempter did the kingdoms of the world and all the glory thereof to our saviour : or could i uncover the face of the deep and devouring gulph of tophet in all its terrors , and open the gates of the infernal furnace , alas he hath no eyes to see it , mat. . , . could i paint out the beauties of holiness , or glory of the gospel to the life ; or could i bring above● board the more than diabolical deformity and ugliness of sin , he can no more judge of the loveliness and beauty of the one , nor the filthiness and hatefulness of the other , than the blind of colours . he is alienated from the life of god through the ignorance that is in him , because of the blindness of his heart . eph. . . he neither doth nor can know the things of god , because they are spiritually discerned . cor. . . his eyes cannot be savingly opened , but by converting grace , acts . . he is a child of darkness , and walks in darkness , iohn . . yea the light in him is darkness . mat. . , . shall i ring his knell , or read his sentence , or sound in his ear , the terrible trump of gods judgments , that one would think should make both his ears to tingle , and strike him into belshazer's fit , even to appall his countenance , and loose his joynts , and make his knees smite one against another ? yet alas ! he perceives me not : he hath no ears to hear . or shall i call up all the daughters of musick , and sing the song of moses , and of the lamb● yet he will not be stirred . shall i allure him with the joyful sound , and the lovely song and glad-tidings of the gospel ? with the most sweet and inviting calls , comforts , cordials , of the divine promises , so exceeding great and precious ? it will not affect him savingly , unless i could find him ears , mat. . . as well as tell him the news . shall i set before him the feast of fat things , the wine of wisdom , the bread of god , the tree of life , the hidden manna ? he hath no appetite for them , no mind to them . cor. . . mat. . . should i press the choicest grapes , the heavenly closters of gospel-priviledges , and drink to him in the richest wine of gods own cellar , yea of his own side , of set before him the delicious honey-comb of gods testimonies , psal. . . alas he hath no taste to discern them . shall i invite the dead to arise and eat the banquet of their funerals ? no more can the dead in sin , savour the holy food wherewith the lord of life hath spread his table . what then shall i do ? shall i burn the brimstone of hell at his nostrils ? or shall i open the box of spikenard , very precious , that filleth the whole house of this universe with its perfume , mark . . ioh. . . and hope that the savour of christs ointments , and the smell of his garments will attract him ? psal. . . alas ! dead sinners are like the dumb idols , they have mouths , but they speak not ; eyes have they , but they see not ; they have ears , but they hear not ; noses have they , but they smell not ; they have hands , but they handle not ; feet have they , but they walk not , neither speak they through their throat . psal. . , , . they are destitute of all spiritual sense and motion . but let me try the sense that doth last leave us , and draw the sword of the word : yet lay at him while i will , yea though i choose mine arrows out of gods quiver , and direct them to the heart , nevertheless he feeleth it not ; for how should he , being past feeling ? eph. . . so that though the wrath of god abideth on him , and the mountainous weight of so many thousand sins , yet he goes up and down as light , as if nothing ailed him . rom. . . in a word , he carries a dead soul in a living body , and his flesh is but the walking cossin of a corrupted mind , this is twice dead , iude . rotting in the slime and putre●action of noisome lusts , mat . , . which way then shall i come at the miserable objects that i have to deal with ? who shall make the heart of stone to relent , zech. . . or the lifeless carcase to feel and move ? that god that is able of stones to raise up children unto abraham , mat. . . that raiseth the dead , cor. . . and melteth the mountains , nah. . . and strikes water out of the flints , deut. . . that loves to work like himself , beyond the hopes and belief of man , that peopleth his church with dry bones , and planteth his orchard with dry sticks ; he is able to do this . therefore i bow my knee to the most high god , eph. . . and as our saviour prayed at the sepulchre of lazarus , ioh. . , . and the shunamite ran to the man of god , for her dead child , kings . . so doth your mourning minister kneel about your graves , and carry you in the arms of prayer to that god , in whom your help is found . oh thou all powerful iehovah , that workest , and none can let thee ; that hath the keyes of hell and of death , pity thou the dead souls that lie here intombed , and roll away the grave-stone , and say , as to lazarus when already stinking , come forth . lighten thou this darkness , o inaccessible light , and let the day spring from on high , visit the darksome region of the dead to whom i speak : for thou canst open the eyes that death it self hath closed . thou that formedst the ear , canst restore the hearing . say thou to these ears , ephatah , and they shall be opened . give thou eyes to see thine excellencies ; a taste that may relish thy sweetness ; a scent that may savour thine ointments ; a feeling that may sense the priviledge of thy favour , the burden of thy wrat● , the weight intolerable of unpardoned sin : and give thy servant command to prophesie to the dry bones , and let the effect of t●is prophesie be , as of thy prophet , when he prophesied the valley of dry bones into a living army , exceeding great , ezek. . . &c. the hand of the lord was upon me , and carried me out in the spirit of the lord , and set me down in the midst of the valley , which was full of bones . he said unto me , prophesie upon these bones , and say unto them ; o ye dry bones , hear the word of the lord : thus saith the lord god unto these bones ; behold i will cause breath to enter into you , and ye shall live . and i will lay sinews upon you , and will bring up fles● upon you , and cover you with skin , and put breath in you , and ye shall live , and ye shall know that i am the lord. so i prophesied as i was commanded ; and as i prophesied , there was a noise and behold a shaking , and the bones came together bone to his bone . and when i beheld , loe the sinews and the flesh came up upon them , and covered them above , but there was no breath in them . then said he unto me ; prophesie unto the wind , prophesi● son of man , and say to the wind : thus saith the lord god , come from the four winds , o breath , and breathe upon these slain , that they may live . so i prophesied as he commanded me , and the breath came into them , and they lived , and stood up upon their feet , an exceeding great army . but i must proceed , as i am able , to unfold that misery , which i confess no tongue can unfold , no heart can sufficiently comprehend . know therefore , that while thou art unconverted . . the infinite god is engaged against thee . it is no small part of thy misery , that thou art without god. eph. . . how doth micah run crying after the danites , you have taken away my gods , and what have i more ? iudges . . , . o what a mourning then must thou lift up , that art without god , that canst lay no claim to him , without daring usurpation ! thou must say of god , as sheba of david ; we have no part in david , neither have we inheritance in the son of jesse . sam. . . how pitiful and piercing a moan is that of saul in his extremity ; the philistians are upon me , and god is departed from me ? sam. . . sinners what will you do in the day of your visitation ? whither will you flee for help ? where will you leave your glory ? esay . . what will you do when the philistines are upon you ? when the world shall take its eternal leave of you , when you must bid your friends , houses , lands , farewell for evermore ? what will you do then , i say , that have never a god to go to ? will you call on him , will you cry to him for help ? alas he will not own you , prov. . , . he will not take any knowledge of you , but send you packing , with an i never knew you . mat. . . they that know what 't is to have a god to go to , a god to live upon , they know a little what a fearful misery it is to be without god. this made that holy man cry out , let me have a god , or nothing . let me know him and his will , and what will please him , and how i may come to enjoy him , or would i had never had an understanding to know any thing , &c. but thou art not only without god , but god is against thee , ezek. . , . nah. . . oh if god will but stand a neuter , though he did not own , nor help the poor sinner , his case were not so deeply miserable . though god should give up the poor creature to the will of all his enemies , to do their worst with him ; though he should deliver him over to the tormentors , mat. . . that devils should tear and torture him to their utmost power and skill ; yet this were not half so fearful . but god himself will set against the sinner ; and believe it , 't is a fearful thing to fall into the hands of the living god. heb. . . there 's no friend like him , no enemy like him . as much as heaven is above the earth , omnipotency above impotency , infinity above nullity , so much more horrible is it , to fall into the hands of the living god , than into the paws of bears , or lions , yea furies , or devils . god himself will be thy tormentor ; thy destruction shall come from the presence of the lord. thes. . . tophet is deep and large , and the wrath of the lord like a river of brimstone doth kindle it . esay . . if god be against thee , who shall be for thee ; if one man sin against another , the iudge shall iudge him : but if a man sin against the lord , who shall intreat for him ? sam. . . thou , even thou , art to be feared ; and who shall stand in thy sight , when ●●ce thou art angry ? psal. . . who is that god , that shall deliver you out of his hands ? dan. . . can mammon ? riches profit not in the day of wrath , prov . . can kings , or warriours ? no , they shall cry to the mountains and rocks , fall on us , and hide us from the face of him that sitteth on the throne , and from the wrath of the lamb. for the great day of his wrath is come , and who shall be able to stand ? rev. . , , . sinner , methinks this should go like a dagger to thine heart , to know that god is thine enemy . oh whither wilt thou go , where wilt thou shelter thee ? there is no hope for thee unless thou lay down thy weapons , and sue out thy pardon , and get christ to stand thy friend , and make thy peace . if it were not for this , thou mightest go into some howling wilderness , and there pine in sorrow , and run mad for anguish of heart and horrible despair . but in christ there is a possibility of mercy for thee , yea a proffer of mercy to thee , that thou maist have god to be more for thee , than he is now against thee . but if thou wilt not forsake thy sins , nor turn throughly and to purpose unto god , by a sound conversion , the wrath of god abideth on thee , and he proclaims himself to be against thee , as in the prophet ezek. . . therefore thus saith the lord god , behold , i even i am against thee . i. his face is against thee , psal. . . the face of the lord is against them that do evil , to cut off the remembrance of them . wo unto them whom god shall set his face against . when he did but look upon the host of the egyptians , how terrible was the consequence ? ezek. . . i will set my face against that man , and will make him a sign , and a proverb , and will cut him off from the midst of my people , and you shall know that i am the lord. . his heart is against thee : he hateth all the workers of iniquity . man , doth not thine heart tremble to think of thy being an object of gods hatred ? ier. . . though moses and samuel stood before me , yet my mind could not be towards this people , cast them out of my sight . zech. . . my soul loathed them , and their souls also abhorred me . . his hand is against thee . sam. . , . all his attributes are against thee . first , his iustice is like a flaming sword unsheathed against thee . if i whet my glittering sword , and my hand take hold on judgment , i will render vengeance to mine adversaries , and will reward them that hate me . i will make mine arrows drunk with blood , &c. deut. . , . so exact is justice , that 't will by no means clear the guilty , exod. . . god will not discharge thee , he will not hold thee guiltless , exod. . . but will require the whole debt in person of thee , unless thou canst make a scripture claim to christ and his satisfaction . when the enlightned sinner looks on justice , and sees the ballance in which he must be weighed , and the sword by which he must be executed , he feels an earth quake in his breast . but satan keeps this out of sight , and perswades the soul while he can ; that the lord is all made up of mercy , and so ●ulls it asleep in sin . divine justice is very strict ; it must have satisfaction to the utmost farthing ; it denounceth indignation and wrath , tribulation and anguish , to every soul that doth evil , rom. . , . it curseth every one that continueth not in every thing that is written in the law to do it . gal. . . the justice of god to the unpardoned sinner , that hath a sense of his misery , is more terrible , than the sight of the bailiff or creditor to the bank●rupt debtor , or than the sight of the judge and bench to the robber , or of the irons and gibbet to the guilty murderer . when justice sits upon life and death , oh what dreadful work doth it make with the wretched sinner ? bind him hand and foot , cast him into outer darkness , there shall be weeping and gnashing of teeth . mat. . . depart from me ye cursed into everlasting fire . mat. . . this is the terrible sentence that justice pronounceth . why sinner , by this severe justice must thou be tryed ; and as god liveth , this killing sentence shalt thou hear , unless thou repent and be converted . secondly , the holiness of god is full of antipathy against thee . psal. . , . he is not only angry with thee ( so he may be with his own children ) but he hath a fixed , rooted , habitual displeasure against thee : he loaths thee , zech. . . and what is done by thee , though for substance commanded by him : esay . . . mal. . . as if a man should give his servant never so good meat to dress ; yet if he should mingle filth , or poyson with it , he would not touch it . gods nature is infinitely contrary to sin , and so he cannot but hate a sinner out of christ. o what a misery is this , to be out of the favour , yea under the hatred of god! eccles. . . hos. . . that god can as easily lay aside his nature and cease to be god , as not to be contrary to thee , and detest thee , except thou be changed and renewed by grace ! o sinner , how darest thou to think of the bright and radiant sun of purity , upon the beauties , the glory of holiness that is in god! the stars are not pure in thy sight ; iob . he humbleth himself to behold the things that are done in heaven . psal. . oh those light and sparkling eyes of his ! what do they espy in thee ? and thou hast no interest in christ neither , that he should plead for thee . methinks i should hear thee crying out astonished , with the bethshemites , who shall stand before this holy lord god ? sam. . . thirdly , the power of god is mounted like a mighty cannon against thee . the glory of gods power is to be displayed , in the wonderful confusion and destruction of them that obey not the gospel . thes. . , . he will make his power known in them , rom. . . how mightily he can torment them . for this end he raiseth them up , that he might make his power known . rom. . . o man , art thou able to make thy party good with thy maker ? no more than a silly reed , against the cedars of god , or a little cock-boat , against the tumbling ocean ; or the childrens bubbles , against the blustring winds . sinner , the power of gods anger is against thee : psal. . . and power and anger together , make fearful work . 't were better thou hadst all the world in arms against thee , than to have thee power of god against thee . there is no escaping his hands , no breaking his prison . the thunder of his power who can understand ? iob . . unhappy man that shall understand it by feeling it ! if he will contend with him , he cannot answer him one of a thousand . he is wise in heart , and mighty in strength ; who hath hardened himself against him , and prospered ? which removeth the mountains and they know it not , which overturneth them in his anger . which shaketh the earth out of her place , and the pillars thereof tremble . which commandeth the sun , and it riseth not ; and sealeth up the stars . behold he taketh away , who can hinder him ? who will say unto him , what dost thou ? if god will not withdraw his anger , the proud helpers do stoop under him . job . , , , . &c. and art thou a fit match for such an antagonist ? oh consider this , you that forget god , lest he tear you in pieces , and there be none to deliver you . ps. . . submit to mercy . let not dust and stubble stand it out against the almighty . set not briars and thorns against him in battel , lest he go through them , and consume them together : but lay hold on his strength , that you may make peace with him , esay . , . we to him that striveth with his maker . esay . . fourthly , the wisdom of god is set to ruine thee . he hath ordained his arrows and prepared the instruments of death and made all things ready . psal. . , . his counsels are against thee , to contrive thy destruction . ier. . . he laughs in himself , to see , how thou wilt be taken and ensnared in the evil day . ps. . . the lord shall la●gh at him , for he seeth that his day is coming . he sees how thou wilt come down mightily in a moment ; how thou wilt wring t●●ne hands , and tear thine hair , and eat thy flesh , and gnas● thy teeth for anguish and astonishment of heart , when thou seest how thou art fallen remedilesly into the pit of destruction . fifthly , the truth of god is sworn against thee . psal. . . if he be true and faithful , thou must perish if thou goest on . luk. . . unl●ss he be false of his word , thou must die , except thou repent . ezek. . . if we believe not yet , he abideth faithful , he cannot deny himself . tim. . . that is , he is faithful to his threatnings ; as well as promises , and will shew his faithfulness in our confusion , if we believe not . god hath told thee , as plain as it can be spoken , that if he wash thee not , thou hast no part in him . iohn . . that if thou livest after the flesh , thou shalt die , rom. . . that , except thou be converted thou shalt in no wise enter into the kingdom of heaven ; mat. . . and he abideth faithful , he cannot deny himself . beloved , as the immutable faithfulness of god in his promise and oath , afford believers strong consolation ; heb. . . so they are to unbelievers , for strong consternation and co●fusion . o sinner tell me what shift dost thou make to think of all the threatnings of gods word , that stand upon record against thee ? dost thou believe their truth , or not ? if not , thou art a wretched in●idel , and not a christian ; and therefore give over the name and hopes of a christian. but if thou dost believe them , o heart of steel that thou hast , that canst walk up and down in quiet , when the truth and faithfulness of god is engaged to destroy thee : that if god almighty can do it , thou shalt surely perish , and be damned . why man , the whole book of god doth testifie against thee , while thou remainest unsanctified : it condemns thee in every leaf , and is to thee , like ezekiel's roll , written within and without with lamentation , and mourning , and woe : ezek. . . and all this shall surely come upon thee and overtake thee , deut. . . except thou repent . heaven and earth shall pass away , but one jot , or tittle of this word shall never pass away . mat. . . now put all this together , and tell me , if the case of the unconverted be not deplorably miserable . as we read of some persons , that had bound themselves in an oath , and in a curse to kill paul : so thou must know , o sinner , to thy terror , that all the attributes of the infinite god are bound in an oath to destroy thee , heb. . . o man what wilt thou do ? whither wilt thou fly ? if gods omnisciency can find thee , thou shalt not escape . if the true and faithful god will save his oath , perish thou must , except thou believe and repent . if the almighty hath power to torment thee , thou shalt be perfectly miserable in soul and body to all eternity , unless it be prevented by thy speedy conversion . ii. the whole creation of god is against thee . the whole creation ( saith paul ) groaneth and travelleth in pain . rom. . . but what is it that the creation groaneth under ? why , the fearful abuse that it is subject to , in serving the lusts of unsanctified men . and what is it that the creation groaneth for ? why , for freedom and liberty from this abuse ; for the creature is very unwillingly subject to this bondage . rom. . , , . if the unreasonable and inanimate creatures had speech and reason , they would cry out under it , as bondage unsufferable , to be abused by the ungodly , contrary to their natures , and the ends that the great creatour made them for . it is a passage of an eminent divine ; the liquor that the drunkard drinketh , if it had reason as well as a man , to know how shamefully 't is abused and spoiled , it would groan in the barrels against him , it would groan in the cup against him , it would groan in his throat , in his belly against him . it would fly in his face , if it could speak . and if god should open the mouth of the creatures , as he did the mouth o● balaam's ass , the proud mans garments on his back would groan again●d him . there is never a creature but if it h● reason to know how 't is abused , till a man ● converted , it would groan against him . this land would groan to bear him , the air would groan to give him breathing , their houses would groan to lodge them , their beds would groan to ease them , their food to nourish them , their cloaths to cover them , and the creature would groan to give them any help and comfort , so long as they live in sin against god. thus far he . methinks this should be a terrour to an unconverted soul , to think that he is a burden to the creation . luke . . cut it down why cumbreth it the ground . if the poor inanimate creatures could but speak , they would say to the ungodly , as moses to israel ; must we fetch you water out of the rock , ye rebels ? numb . . . thy food would say , lord , must i nourish such a wretch as this , and yield forth my strength for him , to dishonour thee withal ? no , i will choak him rather , if thou wilt give me commission : the very air will say , lord , must i give this man breath , to set his tongue against he●ven , and scorn thy people , and vent his pride and wrath , aud filthy communication , and belch out oaths and blasphemy against thee ? no , if thou but say the word : he shall be breathless for me . his poor beast would say , lord , must i carry him upon his wicked designs ? no , i will break his bones , i will end his days rather , if i may have but leave from thee . a wicked man the earth groans under him , and hell groans for him , till death satisfies both , and unburdens the earth , and stops the mouth of hell with him . while the lord of hosts is against thee , be sure the hosts of the lord are against thee , and all the creatures as it were up in arms , till upon a mans conversion , the controversie being taken up between god and him , he makes a covenant of peace with the creatures for him . iob . , , . hos. . , , . iii. the roaring lion hath his full power upon thee , pet. . . thou art fast in the paw of that lion , that is greedy to devour ; in the snare of the devil , led captive by him at his will , tim. . . this is the spirit that worketh in the children of disobedience , eph. . . his drudges they are , and his lusts they do . he is the ruler of the darkness of this world : eph. . . that is of ignorant sinners , that live in darkness . you pity the poor indians , that worship the devil for their god , but little think that 't is your own case . why , 't is the common misery of all the unsanctified , that the devil is their god. cor. . . not that they do intend to do him homage and worship , they will be ready to defy him , and him that should say so by them ; but all this while they serve him , and come and go at his beck , and live under his government . his servants you are , to whom you yield your selves to obey . rom. . . o how many then will be found the real servants of the devil , that take themselves for no other than the children of god ? he can no sooner offer a sinful delight or opportunity for your unlawful advantage , but you embrace it . if he suggest a lie , or prompt you to revenge , you readily obey . if he forbid you to read , or pray , you hearken to him , and therefore his servants you are . indeed he lies behind the curtain , he acts in the dark and sinners see not who setteth them on work : but all the while he leads them in a string . doubtless the lyar intends not a service to satan but his own advantage : yet 't is he that stands in the corner unobserved , and putteth the thing into his heart . act. . . iohn . . questionless iudas when he sold his master for money , and the caldeans and sabeans when they plundred iob , intended not to do the devil a pleasure , but to satisfie their own covetous thirst : yet 't was he that acted them in their wickedness . iohn . . . iob . , , . men may be very slaves and common drudges for the devil , and never know it , nay they may please themselves in the thoughts of a happy liberty , pet. . . art thou yet in ignorance , and not turned from darkness to light ? why thou art under the power of satan . act. . . dost thou live in the ordinary and wilful practice of any known sin ? know that thou art of the devil . iohn . . dost thou live in strife , or envy , or malice ? verily he is thy father . ioh. . , . o dreadful case ! how ever satan may provide his slaves with divers pleasures , tit. . . yet it is but to toll them into endless perdition . the serpent comes with the apple in his mouth , o but ( with eve ) thou seest not the deadly sting in his tail . he that is now thy tempter , will be one day thy tormentor . o that i could but give thee to see how black a master thou servest , how filthy a drudgery thou dost , how merciless a tyrant thou gratifiest , all whose pleasure is , to set thee on work to make thy perdition and damnation sure , and to heat the furnace hotter and hotter , in which thou must burn for millions of millions of ages . iv. the guilt of all thy sins lies like a mountain upon thee . poor soul ! thou feelest it not , but this is that which seals thy misery upon thee . while unconverted , none of thy sins are blotted out : act. . . they are all upon the score against thee . regeneration and remission are never separated : the unsanctified are unquestionably unjustified , and unpardoned . cor. . . ● pet. . . heb. . . beloved , it 's a fearful thing to be in debt , but above all in gods debt : for there is no arrest so formidable as his , no prison so horrible as his . look upon an enlightned sinner , who feels the weight of his own guilt , and oh how frightful are his looks , how fearful are his complaints ! his comforts are turned into wormwood , and his moisture into drought , and his sleep departeth from his eyes . he is a terrour to himself and all that are about him , and is ready to envy the very stones that lie in the street , because they are sensless , and feel not his misery ; and wishes he had been a dog , or a toad , or serpent rather than a man , because then death had put an end to his misery , whereas now it will be but the biginning of that which will know no ending . how light soever you may make of it now , you will one day find the guilt of unpardoned sin to be a heavy burden . this is a milstone that whosoever falleth upon it shall be broken , but upon whomsoever it shall fall , it shall grind him to powder . mat. . . what work did it make with our saviour ? it pressed the very blood ( to a wonder ) out of his veins , and broke all his bones : and if it did this in the green tree , what will it do in the dry ? oh think of thy case in time . canst thou think of that threat without trembling , ye shall die in your sins , ioh. . . oh better were it for thee to die in a goal , die in a ditch , in a dungeon , than die in thy sins . if death , as it will take away all thy other comforts , would take away thy sins too , it were some mitigation . but thy sins will follow thee , when thy friends leave thee , and all worldly enjoyments shake hands with thee . thy sins will not die with thee , cor. . . rev. . . as a prisoners others debts will ; but they will to judgement with thee , there to be thine accusers ; and they will to hell with thee , there to be thy tormentors . better to have so many fiends and furies about thee , than thy sins to fall upon thee and fasten in thee . oh the work thot these will make with thee ! oh look over thy debts in time ! how much art thou in the books of every one of gods laws ? how is every one of gods commandments ready to arrest thee , and take thee by the throat for innumerable bonds that it hath upon thee ? what wilt thou then do , when they shall altogether lay it in against thee ? hold open the eyes of conscience to consider this , that thou maist despair of thy self , and be driven to christ , and fly for refuge , to lay hold upon the hope that is set before thee . heb. . . v. thy raginglusts do miserably enslave thee . while unconverted , thou art a very servant to sin : it reigns over thee , and holds thee under its dominion , till thou art brought within the bond of gods covenant . iohn . , . tit. . . rom. . , . rom. . , . now there 's no such tyrant as sin . oh the filthy and fearful work , that it doth ingage its servants in ! would it not pierce a mans heart to see a company of poor creatures drudging and toiling , and all to carry together faggots and fuell for their own burning ? why , this is the employment of sins drudges . even while they bless themselves in their unrighteous gains , while they sing and swill in pleasures , they are but treasuring up wrath and vengeance for their eternal burning ; they are but laying in powder and bullets , and adding to the pile of tophet , and flinging in oyl to make the flame rage the fiercer . who would serve such a master , whose work is drudgery , and whose wages is death ? rom. . . what a woful spectacle was that poor wretch possessed with the legion ? would it not have pitied thine heart to have seen him among the tombs , cutting , and wounding of himself ? mark . . this is thy case , such is thy work . every stroke is a thrust at thine heart . tim. . . conscience indeed is now asleep ; but when death and judgment shall bring thee to thy senses , then thou wilt feel the raging smart and anguish of every wound . the convinced sinner is a sensible instance of the miserable bondage of sin . conscience flies upon him , and tells him what the end of these things will be● and yet such a slave is he to his lusts , that on he must , though he see it will be his endless perdition : and when the temptation comes , lust gets the bit in his mouth , breaks all the cords of his vows and promises , and carries him head-long to his own destruction . vi. the furnace of eternal vengeance is heated ready for thee . esay . . . hell and destruction open their mouths upon thee , they gape for thee , they groan for thee , esay . . . waiting as it were with a greedy eye , as thou standest upon the brink , when thou wilt drop in . if the wrath of a man may be , as the roaring of a lion , prov. . . more heavy than the sand ; prov. . . what is the wrath of the infinite god ? if the burning furnace heated in nebuchadnezars fiery rage , when he commanded it to be made yet seven times hotter , were so fierce as to burn up even those that drew near it , to throw the three children in : dan. . , . how hot is that burning oven of the almighty's fury ? mal. . . surely this is seventy times seven more fierce . what thinkest thou , o man , of being a faggot in hell to all eternity ? can thine heart endure , or can thine hands be strong in the day that i shall deal with thee , saith the lord of hosts ? ezek. . . canst thou dwell with everlasting burnings ? canst thou abide the consuming fire ? esay . . . when thou shalt be as a glowing iron in hell , and thy whole body and soul shall be as perfectly possessed by gods burning vengeance , as the fiery sparkling iron , when heated in the fiercest forge ? thou canst not bear gods whip : how then wilt thou endure his scorpions ? thou art even crushed , and ready to wish thy self dead , under the weight of his finger : how then wilt thou bear the weight of his loyns ? the most patient man that ever was , did curse the day that ever he was born , iob . . and even woo death to come and end his misery , iob . , . when god did but let out one little drop of his wrath . how then wilt thou endure , when god shall pour out all his vials , and set himself against thee to torment thee ? when he shall make thy conscience the tunnel , by which he will be pouring his burning wrath into thy soul for ever ; and when he shall fill all thy powers as full of torment , as they be now full of sin ? when immortality shall be thy misery , and to die the death of a bruit , and be swallowed into the gulf of annihilation , shall be such a felicity , as a whole eternity of wishes , and an ocean of tears shall never purchase ? now thou canst put off the evil day , and canst laugh and be merry , and forget the terrour of the lord , cor . . but how wilt thou hold out , or hold up , when god shall cast thee into a bed of torments , rev. . . and make thee to lie down in sorrows ? esay . . . when roarings and blasphemy shalt be thine only musick , and the wine of the wrath of god , which is poured out without mixture into the cup of his indignation , shall be thine only drink ? rev. . . when thou shalt draw in flames for thy breath , and the horrid stench of sulphur shall be thine only perfume ? in a word , when the smoak of thy torment shall ascend for ever and ever , and thou shalt have no rest night nor day , no rest in thy conscience , no ease in thy bones , but thou shalt be an execration , and an astonishment , and a curse , and a reproach for evermore ? ier. . . o sinner , stop here ; and consider . if thou art a man , and not a sensless block , consider . bethink thy self where thou standest : why upon the very brim of this furnace . as the lord liveth and thy soul liveth , there is but a step between thee and this , sam. . . thou knowest not , when thou liest down , but thou maist be in before the morning : thou knowest not when thou risest , but thou maist drop in before the night . darest thou make light of this ? wilt thou go on in such a dreadful condition , as if nothing ailed thee ? if thou putt●st it off , and sayest , this doth not belong to thee ; look again over the foregoing chapter , and tell me the truth , are none of those black marks found upon thee ? do not blind thine eyes , do not deceive thy self : see thy misery while thou maist prevent it . think what 't is to be a vile cast-out , a damned reprobate , a vessel of wrath , into which the lord will be pouring out his tormenting fury , while he hath a being , rom. . . divine wrath is a fierce , deut. . . devouring , esay . . everlasting , mat. . . unquenchable fire ; mat. . . and thy soul and body must be the fuel upon which it will be feeding for ever , unless thou consider thy wayes , and speedily turn to the lord by a found conversion . they that have been only singed by this fire , and had no more but the smell thereof passing upon them ; oh what amazing spectacles have they been . whose heart would not have melted , to have heard spira's outcries , to have seen chaloner that monument of justice , worn to skin and bones , blaspheming the god of heaven , cursing himself , and continually crying out , o torture , torture , torture , o torture , torture , as if the flames of wrath had already took hold on him ? to have heard rogers crying out , i have had a li●tle pleasure , and now i must to hell for evermore ; wishing but for this mitigation , that god would but let him lie burning for ever behind the bac● of that fire ( on the hearth ) and bringing in this sad conclusion still , at the end of whatever was spoken to him , to afford him some hope , i must to hell , i must to the furnace of hell , for millions of millions of ages . o if the fears and forethoughts of the wrath to come be so terrible , so intolerable , what is the feeling of it ! sinner , t is but in vain to flatter you : this would be but to toll you into the unquenchable fire : know ye from the living god , that here you must lie , with these burnings must you dwell , till immortality die , and immutability change , till eternity run out , and omnipotency is no longer able to torment , except you be in good earnest renewed throughout by sanctifying grace . vii . the law dischargeth all its threats and curses at thee . gal. . . rom. . oh how dreadfully doth it thunder ? it spits fire and brimstone in thy face . its words are as drawn swords , and as the sharp arrows of the mighty , it demands satisfaction to the uttermost , and cries , justice , justice . it speaks blood , and war , and wounds , and death against thee . oh the execrations , and plagues and deaths , that this murdering● piece is loaded with ( read deut. . , . &c. ) and thou art the mark at which this shot is levelled . oh man , away to the strong hold , zech. . . away from thy sins : haste to the sanctuary , the city of refuge , heb. . . even the lord jesus christ ; hide thee in him , or else thou art lost without any hope of recovery . viii . the gospel it self binds the sentence of eternal damnation upon thee . mark . . if thou continuest in thine impenitent and unconverted estate , know that the gospel denounceth a much sorer condemnation , than ever would have been for the transgression only of the first covenant . is it not a dreadful case , to have the gospel it self fill its mouth with threat● and thunder , and damnation ? to have the lord to roar from mount sion against thee ? ioel . . hear the terror of the lord. he that believeth not shall be damned . except ye repent , ye shall all perish . luke . . this is the condemnation that light is come into the world , and men love darkness rather than light . john . . he that believeth not , the wrath of god abideth on him , joh. . . if the word spoken by angels was stedfast , and every transgression and disobedience received a just recompence of reward : how shall we escape , if we neglect so great salvation ? heb. . , . he that despised moses law , died without mercy : of how much sorer punishment shall he be thought worthy● that hath trampled under foot the sons of god● heb. . , . application . and is it true indeed ? is this thy misery ? yea 't is as true as god is . better open thine eyes and see it now , while thou maist remedy it , than blind and harden thy self , till to thine eternal sorrow , thou shalt feel what thou wouldst not believe : and if it be true , what dost thou mean to loyter , and linger in such a case as this ? alas for thee poor man , how effectually hath sin undone thee , and depraved thee , and despoiled thee even of the reason to look after thine own everlasting good ! oh miserable caitiff , what stupidity and senselesness hath surprized thee ! oh let me knock up and awake this sleeper . who dwells within the walls of this flash ? is there ever a soul here , a rational understanding soul ? or art thou only a walking ghost , a sensless lump ? art thou a reasonable foul , and yet so far brutified , as to forget thy self immortal , and to think thy self to be as the beasts that perish ? art thou turned into flesh , that thou favourest nothing but gratifying the sense , and making provision for the flesh ? or else having reason to understand the eternity of thy future state , dost thou yet make light of being everlastingly miserable ? which is to be so much below a bruit , as it is worse to act against reason , than to act without it . o unhappy soul , that wast the glory of man , the mate of angels , and the image of god! that wast gods representative in the world , and hadst the supremacy amongst the creatures , and the dominion over thy makers works ! art thou now become a slave to sense , a servant to so base an idol , as thy belly ? for no higher felicity , than to fill thee with the wind of mans applause , or heaping together a little refined earth , no more suitable to thy spiritual , immortal nature , than the dirt , and sticks ? oh why dost thou not bethink thee where thou shalt be for ever ? death is at hand , the iudge is even at the door . iam. . . yet a little whil● , and time shall be no longer . rev. . , . and wilt thou run the hazard of continuing in such a state , in which if thou be overtaken , thou art irrecoverably miserable . come then , arise , and intend thy nearest concernments . tell me whither art thou going ? what , wilt thou live in such a course , wherein every act is a step to perdition ? and thou dost not know , but the next night , thou maist make thy bed in hell ? oh! if thou hast a spark of reason , consider , and turn , and hearken to thy very friend , who would therefore shew thee thy present misery , that thou mightest in time make thine escape , and be eternally happy . hear what the lord saith ; fear ye not m● saith the lord ? will ye not tremble at my presence ? ier. . . o sinners , do you make light of the wrath to come ? mat. . . i am sure there is a time coming , when you will not make light of it . why , the very devils do believe and tremble , iames . . what , you more hardned than they ? will you run upon the edge of the rock ? will you play at the hole of the asp ! will you put your hand upon the cockatrice den ? will you dance about the fire , till you are burnt ? or dally with devouring wrath , as if you were at a point of indifferency , whether you did escape it , or endure it ? o madness of folly ! solomon's mad man , that casteth fire-brands , and arrows and death , and saith , am i not in jest ? prov. . . is nothing so distracted as the wilful sinner , luke . . that goeth on in his unconverted estate without sense , as if nothing ailed him . the man that runs on the cannons mouth , that sports with his blood , or le ts out his life in a frolick , is sensible , sober , and serious , to him that goeth on still in his trespasses . psal . . for he stretcheth out his hand against god , and strengthneth himself against the almighty . he runneth upon him , even upon his neck , upon the thick bosses of his buckler . job . , . is it wisdom to delay with the second death , or to venture into the lake that burneth with fire and brimstone , rev. . . as if thou wert but going to wash thee or swim for thy recreation ? wilt thou as it were fetch thy vieze , and jump into eternal flames , as the children through the bonfire ? what shall i say ? i can find out no expression , no comparison whereby to set forth the dreadful distraction of that soul , that shall go on in sin . awake , awake , eph. . . oh sinner , arise and take thy flight . there is but one door that thou maist fly by , and that is the strait door of conversion and the new birth . unless thou turn unfeignedly from all thy sins , and come into jesus christ , and take him for the lord thy righteousness , and walk in him in holiness and newness of life , as the lord liveth , it is not more certain that thou art now out of hell , than that thou shalt without fail be in it , but a few dayes and nights from hence . oh set thine heart to think of thy case● is not thine everlasting misery or welfare that which doth deserve a little consideration ? look again over the miseries of the unconverted . if the lord hath not spoken by me , regard me not , but if it be the very word of god , that all this misery lies upon thee , what a case art thou in ? is it for one that hath his senses to live in such a condition , and not to make all possible expedition for preventing his utter ruine ? o man , who hath bewitched thee , gal. . . that in the matters of the present life thou shouldest be wise enough to forecast thy business , foresee thy danger , and prevent the mischief ; but in matters of everlasting consequence should be slight and careless , as if they little concerned thee ? why is it nothing to thee to have all the attributes of god engaged against thee ? canst thou do well without his favour ? canst thou escape his hands , or endure his vengeance ? dost thou hear the creation groaning under thee , and hell groaning for thee , and yet think thy case good enough ? art thou in the paw of the lion , under the power of corruption , in the dark and noysom prison , fetter'd with thy lusts , working out thine own damnation , and is not this worth the considering ? wilt thou make light of all the terrours of the law , of all its curses , and thunderbolts , as if they were but the report of the childrens pot-guns , or thou wert to war with their paper pellets ? dost thou laugh at hell and destruction , or canst drink the envenomed cup of the almighties fury , as if it were but a common potion ? gird up now thy loyns like a man , for i will demand of thee , and answer thou me . iob . . art thou such a leviathan , as that the scales of thy pride should keep thee from thy makers coming at thee ? wilt thou esteem his arrows as straw , and the instruments of death as rotten wood ? art thou chief of all the children of pride , even that thou shouldst count his darts as stubble , and laugh at the shaking of his spear ? art thou made without fear , and contemnest his barbed irons ? iob . art thou like the horse , that paweth in the valley , and rejoyceth in his strength : he goeth out to meet the armed men ? dost thou mock at fear and art not affrighted , neither turnest back from gods sword ? when his quiver ratleth against thee , the glittering spear and the shield ? iob . , , . well , if the threats and calls of the word will not fear thee , nor awaken thee , i am sure death and judgment will. oh what wilt thou do when the lord cometh forth against thee , and in his fury falleth upon thee , and thou shalt feel what thou readest ? if when daniels enemies were cast into the den of lyons both they and their wives and their children , the lyons had the mastery of them , and brake all their bones in pieces , ere ever they came at the bottom of the den , dan. . . what shall be done with thee , when thou fallest into the hands of the living god ? when he shall gripe thee in his iron arms , and grind and crush thee to a thousand pieces in his wrath ? oh do not then contend with god. repent and be converted , so none of this shall come upon thee . esay . . , . seek ye the lord while he may be found , call ye upon him while he is near . let the wicked forsake his way , and the unrighteous man his thoughts , and let him return unto the lord and he will have mercy on him , and to our god for he will abundantly pardon . chap vi. containing directions for conversion . mark . . and there came one , and kneeled to him , and asked him ; good master , what shall i do , that i may inherit eternal life ? before thou readest these directions , i advise thee , yea i charge thee before god , and his holy angels , to resolve to follow them , ( as far as conscience shall be convinced of their agreeableness to gods word , and thy estate , ) and call in his assistance , and blessing that they may succeed . and as i have sought the lord , and consuited his oracles , what advice to give thee ; so must thou entertain it , with that awe , reverence , and purpose of obedience , that the word of the living god doth require . now then attend . set thine heart unto all that i shall testifie unto thee this day ; for it is not a vain thing , it is your life , deut. . . . this is the end of all that hath been spoken hitherto , to bring you to set upon turning , and making use of gods means for your conversion . i would not trouble you , nor torment you before the time with the forethoughts of your eternal misery , but in order to your making your escape . were you shut up under your present misery , without remedy , it were but mercy ( as one speaks ) to let you alone , that you might take in that little poor comfort , that you are capable of , here in this world . but you may yet be happy : if you do not wilfully refuse the means of your recovery . behold , i hold open the door unto you : arise and take your flight . i set the way of life before you , walk in it , and you shall live , and not die . deut. . . ier. . . it pities me to think , you should be your own murderers , and throw your selves headlong , when god and men cry out to you , as peter in another case to his master , spare thy self . a noble virgin , that attended the court of spain , was wickedly ravished by the king ; and hereupon exciting the duke her father to revenge , he called in the moors to his help , who when they had executed his design , miserably wasted and spoiled the country : which this virgin laying so exceedingly to heart , shut her self up in a tower belonging to her fathers house , and desired her father and mother might be called forth : and bewailing to them her own wretchedness , that she should have occasioned so much misery and desolation to her country , for the satisfying of her revenge , she told them she was resolved to be avenged upon her self . her father and mother besought her to pity her self and them : but nothing would prevail , but she took her leave of them , and threw her self off the battlements , and so perished before their faces . just thus is the wilful destruction of ungodly men . the god that made them beseecheth them , and cryeth out to them , as paul to the distracted jaylor , when about to murder himself , do thy self no harm . the ministers of christ forewarn them and follow them , and fain would hold them back . but alas ! no expostulations , nor obtestations will prevail ; but men will hurl themselves into perdition , while pity it self looketh on . what shall i say ? would it not grieve a person of any humanity , if in the time of a reigning plague he should have a receipt ( as one well ) that would infallibly cure all the countrey , and recover the most hopeless patients , and yet his friends and neighbours should die by the hundreds about him , because they would not use it ? men and brethren , though you carry the certain symptoms of death in your faces , yet i have a receipt that will cure you all , that will cure infallibly . follow but these few directions , and if you do not then win heaven , i will be content to lose it . hear then , oh sinner , and as ever thou wouldst be converted and saved , embrace this following counsel . dir. i. set it down with thy self as an undoubted truth , that it is impossible for thee ever to get to heaven , in this thine unconverted state . can any other but christ save thee ? and he tells thee he will never do it , except thou be regenerated and converted . mat. . . iohn . . doth he not keep the keys of heaven ? and canst thou get in without his leave , as thou must , if ever thou comest thither in thy natural condition , without a sound and through renovation ? dir. ii. labour to get a thorow sight and lively sense and feeling of thy sins . till men are weary and heavy laden , and pricked at the heart , and stark sick of sin , they will not come to christ in his way , for ease and cure , nor to purpose enquire , what shall we do ? mat. . . acts . . mat. . . they must set themselves down for dead men , before they will come unto christ , that they may have life , iohn . . labour therefore to set all thy sins in order before thee . never be afraid to look upon them , but let thy spirit make diligent search , psal. . . enquire into thine heart , and into thy life , enter into a thorow examination of thy self , and of all thy wayes , psal. . . that thou maist make a full discovery ; and call in the help of gods spirit , in the sense of thine own inability hereunto : for it is his proper work to convince of sin . iohn . . spread all before the face of thy conscience , till thine heart and eyes be set abroach . leave not striving with god , and thine own soul , till it cry out under the sense of thy sins , as the enlightned jaylor , what must i do to be saved ? acts . . to this porpose meditate of the numerousness of thy sins . david's heart failed when he thought of this , and considered that he had more sins than hairs , ps. . . this made him to cry out upon the multitudes of gods tender-mercies . psal. . . the loathsom carcase doth not more hatefully swarm with crawling worms , than an unsanctified soul with filthy lusts . they fill the head , the heart , the eyes and mouth of him . look backward , where was ever the place , what was ever the time , in which thou didst not sin ? look inward , what part or power canst thou find in soul or body , but it is poisoned with sin ? what duty dost thou ever perform into which this poyson is not shed ? oh how great is the sum of thy debts , who hast been all thy life long running upon the hooks , and never didst , nor canst pay off one penny ? look over the sin of thy nature , and all its cursed brood , the sins of thy life . call to mind thy omissions , commissions , the sins of thy thoughts , of thy words , of thine actions ; the sins of thy youth , the sins of thy years , &c. be not like a desperate bankrupt , that is afraid to look over his books . read the records of conscience carefully . these books must be opened sooner , or later . rev. . . meditate upon the aggravations of thy sin , as they are the grand enemies against the god of thy life , against the life of thy soul ; in a word they are the publick enemies of all mankind . how do david , ezra , daniel and the good levites aggravate their sins , from the consideration of their injuriousness to god , their opposition to his good and righteous laws , the mercies , the warnings that they were committed against . nehem. . dan. . ezra . . o the work that sin hath made in the world ! this is the enemy that hath brought in death , that hath robbed and enslaved man , that hath blacked the devil , that hath digged hell ; rom. . . pet. . . iohn . . this is the enemy that hath turned the creation upside down , and sown dissension between man and the creatures , between man and man , yea between man and himself , seting the sensitive part against the rational , will against judgment , lust against conscience ? yea worst of all , between god and man , making the lapsed sinner , both hateful to god , and a hater of him . zec. . . o man , how canst thou make so light of sin ? this is the traytor that sucked the blood of the son of god , that sold him , that mocked him , that scourged him , that spat in his face , that digged his hands , that pierced his side , that pressed his soul , that mangled his body , that never left , till it had bound him , condemned him , nailed him , crucified him , and put him to open shame . esay . . , , . this is that deadly poyson , so powerful of operation , as that one drop of it , shed upon the root of mankind , hath corrupted , spoiled , and poisoned , and undone his whole race at once . rom. . , . this is the common butcher , the bloody executioner , that hath killed the prophets , that hath burnt the martyrs , that hath murdered all the apostles , all the patriarchs , all the kings and potentates , that hath destroyed cities , swallowed empires , butchered and devoured whole nations . what ever was the weapon that 't was done by , sin was it that did the execution . rom. . . dost thou yet think it but a small thing ? if adam and all his children could be digged out of their graves , and their bodies piled up to heaven , and an inquest were made , what matchless murderer were guilty of all this blood : it would be all found in the skirts of sin . study the nature of sin , till thy heart be brought to fear and loath it . and meditate on the aggravations of thy particular sins , how thou hast sinned against all gods warnings , against thine own prayers , against mercies , against corrections , against clearest light , against freest love , against thine own resolutions , against promises , vows , covenants of better obedience , &c. charge thy heart home with these things , till it blush for shame , and be brought out of all good opinion of it self , ezra . . . meditate upon the desert of sin . it cryeth up to heaven : it calls for vengeance , gen. . . it s due wages is death , damnation . it pulls the curse of god upon the soul and body . gal. . . deut. . the least sinful word or thought , ●aies thee under the infinite wrath of god almighty , rom. . , . mat. . . oh what a load of wrath , what a weight of curses , what treasure of vengeance have all the millions of thy sins then deserved ! rom. . . iohn . . . oh judge thy self that the lord may not judge thee . cor. . . meditate upon the deformity , and defilement of sin , 't is as black as hell , the very image and likeness of the devil drawn upon thy soul , iohn . , . it would more affright thee , to see thy self the hateful deformity of thy nature , than to see the devil . there is no mire so unclean , no vomit so loathsom , no carcase or carrion so offensive , no plague or leprosie so noisom as sin , in which thou art all inrolled , and covered with its odious filth , whereby thou art rendred more displeasing to the pure and holy nature of the glorious god , than the most filthy object , composed of whatever is hateful to all thy senses , can be to thee . iob . , . couldst thou take up a toad into thy bosom ? couldst thou cherish it and take delight in it ? why , thou art as contrary to the pure and perfect holiness of the divine nature , and as loathsome as that is to thee , mat. . . till thou art purified by the blood of jesus , and the power of renewing grace . above all other sins , fix the eye of consideration on these two . . the sin of thy nature . 't is to little purpose to lop the branches , while the root of original corruption remains untouched . in vain do men lave out the streams , when the fountain is running , that fills up all again . let the axe of thy repentance ( with david's ) go to the root of sin , psal. . . study how deep , how close , how permanent it is , thy natural pollution ; how universal it is , till thou dost cry out with paul's feeling , upon thy body of death . rom. . . look into all thy parts and powers , and see what u●clean vessels , what styes , what dunghills , what sinks they are become . heu miser , quid sum ? vas sterquilinii , concha putredinis ; plenus faetore & horrore . august . solil . c. . the heart is never soundly broken , till throughly convinced of the heynousness of original sin . here fix thy thoughts . this is that that makes thee backward to all good , prone to all evil ; rom. . . that sheds blindness , pride , prejudices , unbelief into thy mind ; enmity , unconstancy , obstinacy , into thy will ; inordinate heats and colds into thy affectious ; insensibleness , benummedness , unfaithfulness into thy conscience , slipperiness into thy memory , and in a word , hath put every wheel of thy soul out of order , and made it of an habitation of holiness , to become a very hell of iniquity . iames . . this is that that hath defiled , corrupted , perverted all thy members , and turned them into weapons of unrighteousness , and servants of sin ; rom. . . that hath filled the head with carnal and corrupt designs , mic. . . the hands with sinful practices , esay . . the eyes with wandring and wantonness , pet. . . the tongue with deadly poison ; iam. . . that hath opened the ears to tales , flattery , and filthy communication , and shut them against the instruction of life ; zech. . , . and hath rendred thy heart a very mint and forge of sin , and the cursed womb of all deadly conceptions ; mat. . . so that it poureth forth its wickedness without ceasing , pet. . . even as naturally freely , unweariedly , as a fountain doth pour forth its waters , ier. . . or the raging sea doth cast forth mire and dirt . esay . . and wilt thou yet be in love with thy self , and tell us any longer of thy good heart ? o never leave meditating on this desperate contagion of original corruption , till with ephraim thou bemoan thy self , ier. . . & with deepest shame and sorrow smite on thy breast as the publican , luke . . and with iob abhor thy self and repent in dust and ashes , iob . , . the particular evil that thou art most addicted to . find out all its aggravations . set home upon thy heart all gods threatnings against it . repentance drives before it the whole herd , but especially sticks the arrow in the beloved sin , and singles this out , above the rest , to run it down , psal. . . o labour 〈◊〉 make this sin odious to thy soul , and double thy guards , and thy resolutions against it , because this hath , and doth , most dishonour god , and endanger thee . dir. iii. strive to affect thy heart with deep sense of thy present misery . read over the foregoing chapter again and again , and get it out of the book into thine heart . remember when thou liest down , that for ought thou knowest , thou maist awake in flames , and when thou risest up , that by the next night thou maist make thy bed in hell . is it a just matter to live in such a fearful ease ? to stand tottering upon the brink of the bottomless pit , and to live at the mercy of every disease , that if it will but fall upon thee ; will send thee forthwith into the burnings ? suppose thou sawest a condemned wretch hanging over nebuchadne●ar's burning fiery furnace , by nothing but a twine thread , which were ready to break every moment , would not thine heart tremble for such an one ? why thou art the man. this is thy very case , o man , woman , that readest this , if thou be yet unconverted . what if the thred of thy life should break ? ( why , thou knowest not but it may be the next night , yea the next moment ) where wouldst thou be then ? whither wouldst thou drop ? verily , upon the crack but of this thread , thou fallest into the lake , that burneth with fire and brimstone , where thou must lie scalding and sweltering in a fiery ocean , while god hath a being , if thou die in thy present case . and doth not thy soul tremble as thou readest ? do not thy tears bedew the paper , and thy heart throb in thy bosom ? dost thou not yet begin to smite on thy breast , and bethink thy self what need thou hast of a change ? o what is thy heart made of ! hast thou not only lost all regard to god , but art without any love and pity to thy self ? oh study thy misery , till thy heart do cry out for christ , as earnestly , as ever a drowning man did for a boat , or the wounded for a chirurgeon . men must come to see the danger , and feel the smart of their deadly sores and sickness , or else christ will be to them a physician of no value , mat. . . then the man-slayer hastens to the city of r●fuge , when pursued by the avenger of blood . men must be even forced , and fired out of themselves , or else they will not come to christ. 't was distress and extremity , that made the prodigal think of returning , luke . , . while laodicea thinks her self rich , increased in goods , in need of nothing , there is little hope . she must be deeply convinced of her wretchedness , blindness , poverty , nakedness , before she will come to christ for his gold , raiment , eye-salve , rev. . , . therefore hold the eyes of conscience open , amplifie thy misery , as much as possible . do not flie the sight of it , for fear it should fill thee with terror . the sense of thy misery is but as it were the suppuration of the wound , which is necessary to the cure . better fear the torments that abide thee now , than feel them hereafter . dir. iv. settle it upon thine heart , that thou ar● under an everlasting inability ever to recover thy self . never think thy praying , reading , hearing , confessing , amending will do the cure . these must be attended ; bu● thou art undone if thou restest in them , rom. . . thou art a lost man , if thou hopest to escape drowning upon any other plank , but jesus christ , act. . ● . thou must unlearn thyself , and renounce thine own wisdom , thine own righteousness ; thine own strength , and throw thy self wholly upon christ , as a man that swimmeth casteth himself upon the water , or else thou canst not ●scape . while men trust in themselves , and establish their own righteousness , and have confidence in the flesh● they will not come savingly to christ , luke . . phil. . . thou must know thy gain to be but loss and dung , thy strength but weakness , thy right●ousness rag's and rotteness , before 〈◊〉 will be on effectual closure between christ and ●hee , phil. . , , . cor. . . esay . . can the liveless carcase shake off his grave cloths , and loose the bonds of death ? then maist thou recover thy self , who 〈◊〉 dead in trespasses and sins , and under an impossibility of serving thy maker ( acceptably ) in this condition , rom. . . heb. . . therefore , when thou goest to pray , or meditate , or to do any of the duties , to which thou art here directed : go out of thy self , call in the help of the spirit , as despairing to do any thing pleasing to god , in thine own strength . yet neglect not thy duty , but lie at the pool , and wait in the way of the spirit . while the eunuch was reading , then the holy ghost sent philip to him , act. . , . when the disciples were praying , act. . . when cornelius and his friends were hearing , acts . . then the holy ghost fell upon them , and filled them all . strive to give up thy self to christ. strive to pray , strive to meditate , strive an hundred and an hundred times , try to do it as well as thou canst , and while thou art endeavouring in the way of thy duty , the spirit of the lord will come upon thee , and help thee to do , what of thy self thou art utterly unable unto , prov. . . dir. v. forthwith renounce all thy sins . if thou yield thy self to the contrary practice of any sin , thou art undone , rom. . . in vain dost thou hope for life by christ , except thou depart from iniquity , tim. . . forsake thy sins , or else thou canst not find mercy : prov. . . thou canst not be married to christ , except divorsed from sin . give up the traitor , or you can have no peace with heaven . cast the head of sheba over the wall . keep not dalila● in thy lap . thou must part with thy sins , or with thy soul. spare but one sin , and god will not spare thee . never make excuses : thy sins must die , or thou must die for them , psal. . . if thou allow of one sin , though but a little , a secret one , though thou maist plead necessity , and have a hundred shifts and excuses , for it , the life of thy soul must go for the life of that sin ; ezek. . . and will it not be dearly bought ? oh sinner , hear and consider . if thou wilt part with thy sins , god will give thee his christ : is not this a fair exchange ? i testifie unto thee this day , that if thou perish , it is not because there was never a saviour provided , nor life tendered : but because thou preferredst ( with the jews ) the murderer before thy saviour , sin before christ , and lovedst darkness rather than light , iohn . . search thy heart therefore with candles , as the jews did their houses for leven , before the pass-over : labour to find out thy sins . enter into thy closet , and consider , what evil have i lived in ? what duty have i neglected towards god! what sin have i lived in against my brother ? and now strike the darts through the heart of thy sin , as ioab did through absalom's , sam. . . never stand looking upon thy sin , nor rolling the morsel under thy tongue , iob . . but spit it out as poyson , with fear and detestation . alas , what will thy sins do for thee , that thou shouldst stick at parting with them ? they will flatter thee , but they will undo thee , and cut thy throat while they smile upon thee , and poyson thee while they please thee , and arm the justice and wrath of the infinite god against thee . they will open hell for thee , and pile up fuel to burn thee . behold the gibbet that they have prepared for thee . oh serve them like haman , and do upon them the execution , they would else have done upon thee . away with them , crucifie them , and let christ only be lord over thee . dir. vi. make a solemn choice of god for thy portion and blessedness , deut. . . with all possible devotion and veneration avouch the lord for thy god. set the world with all its glory , and paint , and gallantry , with all its pleasures and promotions on the one hand , and set god with all his infinite excellencies and perfections on the other , and see that thou do deliberately make thy choice , iosh. . . take up thy rest in god , ioh. . . set thee down under his shadow , cant. . . let his promises and perfections turn the scale against all the world . settle it upon thy heart , that the lord is an all-sufficient portion , that thou canst not be miserable , while thou hast a god to live upon . take him for thy shield and exceeding great reward . god alone is more than all the world . content thy self with him . let others carry the preferments and glory of the world , place thou thy happiness in his favour , and the light of his countenance , psal. . , . poor sinner , thou art fallen off from god , and hast engaged his power , and wrath against thee . yet know that of his abundant grace , he doth offer to be thy god again in christ. cor. . , . what sayest thou man ? wilt thou have the lord for thy god ? why take this counsel , and thou shalt have him . come to him by his christ , ioh. . . renounce the idols of thine own pleasure , gain , reputation ● thes. . . let these be pulled out of the throne , and set gods interest upermost in thine heart . take him as god , to be chief in thine affection , estimations , intentions ; for he will not endure to have any set above him , rom. . . psal. . . in a word , thou must take him in all his personal relations , and in all his essential perfections . first , in all his personal relations . god the father must be taken for thy father , ier. . . . . o come to him with the prodigal , father , i have sinned against heaven , and in thy sight , and am not worthy to be called thy son : but since of thy wonderful mercy , thou art pleased to take me , that am of my self a dog , a swine , a devil , to be thy child , i solemnly take thee for my father , i commend my self to thy care , and trust to thy providence , and cast my burden on thy shoulders . i depend on thy provision , and submit to thy corrections , and trust under the shadow of thy wings , and hide in thy chambers , and fly to thy name . i renounce all confidence in my self , i repose my confidence in thee , i depose my concernments with thee . i will be with thee , and for no other . again , god the son must be taken for thy saviour , for thy redeemer , and righteousness , iohn . . he must be accepted , as the only way to the father , and the only means of life , heb. . . o then put off the rayment of thy captivity , on with the wedding garment , and go and marry thy self to jesus christ. lord i am thine , and all that i have , my body , my soul , my name , my estate . i send a bill of divorse to my other lovers , i give my heart to thee . i will be ●hine undividedly , thine everlastingly . i will set thy name on all i have , and use it only as thy goods , as thy loan , during thy leave , resigning all to thee . i will have no king but thee : reign thou over me . other lords have had dominion over me : but now i will make mention of thy name only , and do here take an oath of fealty to thee , promising and vowing to serve , and love , and fear thee , above all competitors . i disavow mine own righteousness , and despair of ever being pardoned and saved for mine own duties , or graces , and lean only on thine all-sufficient sacrifice and intercession , for pardon , and life , and acceptance before god. i take thee for mine only guid and instruction , resolving to be led and directed by thee , and to wait for thy counsel , and that thine , shall be the casting voice with me . lastly , god the spirit must be taken for thy sanctifier , rom. . , . gal. . , . for thine advocate , thy counsellor , thy comforter , the teacher of thine ignorance , the pledge and earnest of thine inheritance , rom. . . psal. . . iohn . . eph. . . iohn . . eph. . . awake thou northwind , and come thou south , and blow upon my garden , cant. . . come thou spirit of the most high ; here is a house for thee , here is a temple for thee . here do thou rest for ever ; dwell here , and rest here . lo i give up the poss●ssion to thee , full possession . i send thee the keys of my heart , that all may be for thy use , that thou maist put thy goods thy graces into every room . i give up the use of all to thee , that every faculty , and every member may be thine instrument , to work righteousness , and do the will of my father , which is in heaven . secondly , in all his essential perfections . consider how the lord hath revealed himself to you in his word : will you take him as such a god ? o sinner , here 's the blessedst news that ever came to the sons of men . the lord will be thy god , gen. . . rev. . . if thou wilt but close with him in his excellencies . wilt thou have the merciful , the gracious , the sin-pardoning god , to be thy god ? o yes ( saith the sinner ) i am undone else . but he further tells thee , i am the holy , and sin-hating god. if thou wilt be owned as one of my people , thou must be holy , pet. . . holy in heart , holy in life . thou must put away all thine iniquities , be they never so near , never so natural , never so necessary to the maintaining thy fleshly interest . unless thou wilt be at defiance with sin , i cannot be thy god. cast out the leven : put away the evil of thy doings : cease to do evil , learn to do well , or else i can have nothing to do with thee , esay . . , , . bring forth mine enemies , or there is no peace to be had with me . what doth thine heart answer ? lord , i desire to have thee as such a god. i desire to be holy , as thou are holy , to be made partaker of thy holiness . i love thee , not only for thy goodness and mercy , but for thy holiness and thy purity . i take thy holiness for my happiness . oh! be to me a fountain of holiness : set on me the stamp and impress of thy holiness . i will thankfully part with all my sins at thy command . my willful sins i do forthwith forsake ; and for my infirmities , that i cannot get rid of , though i would , i will strive against them in the use of thy means . i detest them , and will pray and war against them , and never let them have quiet rest in my soul. beloved , whosoever of you will thus accept the lord for his god , he shall have him . again , he tells you ; i am the all-sufficient god , gen. . . will you lay all at my feet , and give it up to my dispose , and take me for your only portion ? will you own and honour mine all-sufficiency ? will you take me as your happiness and treasure , your hope and bliss ? i am a sun and shield , all in one : will you have me for your all ? gen. . . psal. . . now what dost thou say to this ? doth thy mouth water after the onions and flesh-pots of egypt ? art thou loath to exchange thy earthly happiness , for a part in god : and though thou wouldest be glad to have god and the world too , yet thou canst not think of having him , and nothing but him , but hadst rather take up with the earth below , if god would but let thee keep it , as long as thou wouldst ? this is a fearful sign . but now if thou art willing to sell all for the pearl of great price ; mat. . . if thine heart answer , lord i desire no other portion but thee . take the corn , and the wine , and the oyl whoso will , so i may have the light of thy countenance . i pitch upon thee for my happiness . i gladly venture my self on thee , and trust my self with thee . i set my hopes in thee , i take up my rest with thee . let me hear thee say , i am thy god , thy salvation , and i have enough , all i wish for . i will make no terms with thee , but for thy self . let me but have thee sure , let me be able to make my claim , and see my title to thy self , and for other things , i leave them to thee . give me more , or less , any thing or nothing , i will be satisfied in my god. take him thus and he is thine own . again , he tells you ; i am the soveraign lord. if you will have me for your god , you must give me the supremacy , mat. . . i will not be an underling . you must not make me a second to sin , or any worldly interest . if you will be my people , i must have the rule over you . you must not live at your own list . will you come under my yoke ? will you bow to my government ? will you submit to my discipline ? to my word , to my rod ? sinner , what sayest thou to this ? lord i had rather be at thy command , than live at mine own list . i had rather have thy will to be done , than mine . i approve of and consent to thy laws , and account it my priviledge to lie under them . and though the flesh rebel , and often break over bounds , i am resolved to take no other lord but thee . i willingly take the oath of thy supremacy and acknowledge thee for my liege soveraign , and resolve all my days to pay the tribute of worship , obedience , and love , and service to thee , and to live to thee as the end of my life . this is a right accepting of god. to be short , he tells you ; i am the true and faithful god. if you will have me for your god , you must be content to trust me , tim. . . prov. . . will you venture your selves upon my word , & depend on my faithfulness , and take my bond for your security ? will you be content to follow me , in poverty , & reproach , and affliction here , and to see much going out , and little coming in , and to tarry till the next world for your preferment ? mat. . . i deal much upon trust , will you be content to labour , and suffer , and to tarry for your returns till the resurrection of the just ? luke . . the womb of my promise will not presently bring forth ; will you have the patience to wait ? heb. . . now beloved , what say you to this ? will you have this god for your god ? will you be content to live by faith , and trust him for an unseen happiness , an unseen heaven , an unseen glory ? do your hearts answer , lord , we will venture our souls upon thee , we commit our selves to thee : we roll upon thee , we know whom we have trusted : we are willing to take thy word : we will prefer thy promises , before our own possessions ; and the hopes of heaven , before all the enjoyments of the earth . we will wait thy leisure . what thou wilt here , so that we may have but thy faithful promise for heaven hereafter ? if you can in truth , and upon deliberation , thus accept of god , he will be yours . thus there must be , in a right conversion to god , a closing with him suitable to his excellencies . but when men close with his mercy , but not with his sin-hating holiness and purity ; or will take him for their benefactor , but not for their soveraign ; or for their patron , but not for their portion , this is no thorow , and so no sound conversion . dir. vii . accept of the lord iesus , in all his offices , with all his inconveniences , as thine . upon these terms christ may be had . sinner , thou hast und one thy self , and art plunged into the ditch of most deplorable misery , out of which thou art never able to climb up . but jesus christ is able and ready to help thee , and he freely tenders himself to thee , heb. . . iohn . . . be thy sins never so many , never so great , of never so long continuance , yet thou shalt be most certainly pardoned and saved , if thou dost not wretchedly neglect the offer , that in the name of god is here made unto thee . the lord jesus calleth to thee , to look unto him and be saved , esay . . to come unto him , a●d he will in no wise cast thee out , iohn . . yea he is a sutor to thee , and beseecheth thee to be reconciled , cor. . . he cryeth in the streets , he knocketh at thy door , he wooeth thee to except of him , and live with him : prov. . . rev. . . if thou diest , 't is because thou wouldst not come to him for life , iohn . . now accept of an offered christ , and thou art made for ever . now give up thy consent to him , and the match is made , all the world cannot hinder . do not stand off because of thine unworthiness . man , i tell thee , nothing in all the world can undo thee , but thine unwillingness . speak man , art thou willing of the match ? wilt thou have christ in all his relations to be thine ; thy king , thy priest , thy prophet ? wilt thou have him with all his inconveniences ? take not christ hand over head , but sit down first , and count the cost . wilt thou lay all at his feet ? wilt thou be content to run all hazards with him ? wilt thou take thy lot with him , fall where it will ? wilt thou deny thy self , take up thy cross , and follow him ? art thou deliberately , understandingly , freely , fixedly , determined to cleave to him in all times , and conditions ? if so , my soul for thine , thou shalt never perish , iohn . . but art passed from death to life . here lies the main point of thy salvation , that thou be found in thy covenant-closure with jesus christ , and therefore if thou love thy life , see that thou be faithful to god and thy soul here . dir. viii . resign up all thy powers and faculties , and thy whole interest to be his . they gave their own selves unto the lord , cor. . . present your bodies as a living sacrifice , rom. . . the lord seeks not yours , but you . resign therefore thy body with all its members to him , and thy soul with all its powers , that he may be glorified in thy body and in thy spirit , which are his , cor. . . in a right closure with christ , all the faculties give up to him . the judgment subscribes , lord thou art worthy of all acceptation , chief of ten thousand . happy is the man that find●th the● . all the things that are to be desired , are not to be compared with thee , prov. . , , . the understanding lays aside ●s corrupt reasonings and cavils , and its projudices against christ and his ways . it is now past questioning and disputing , and casts it for christ against all the world. it concludes , it 's good to be here , and sees such a treasure in this field , such value in this pearl , as is worth all . mat. . . oh here 's the richest bargain that ever i made : here 's the richest prize that ever man was offered : here 's the soveraignst remedy that ever mercy prepared : he is worthy of my esteem , worthy of my choice , worthy of my love , worthy to be embraced , adored , admired for evermore , rev. . . i approve of his articles : his terms are righteous and reasonable , full of equity and mercy . again , the will resigns . it stands no longer wavering , nor wishing and woulding , but is pe●emptorily determin'd . lord , thy love hath overcome me : thou hast won me , and thou shalt have me . come in lord , to thee i freely open , i consent to be saved in thine own way , thou shalt have any thing , thou shalt have all , let me have but thee . the memory gives up to christ : lord , here is a storehouse for thee . out with this trash ; lay in thy treasure . let me be a granary , a repository of thy truths , thy promises , thy providences , the conscience comes in ; lord i will ever side with thee . i will be thy faithful register . i will warn when the sinner is tempted , and smite when thou art offended . i will witness for thee , and judge for thee , and guide into thy ways , and will never let sin have quiet in this soul. the affections also come in to christ. o faith love , i am sick of thee . o saith desire , now i have my longing . here 's the satisfastion i sought for . here 's the desire of nations . here 's bread for me , and balm for me , all that i want . fear bows the knee with awe and veneration . welcome lord , to thee will i pay my homage . thy word and thy rod shall command my motions . thee will i reverence and adore , before thee will i fall down and worship . grief likewise puts in , lord thy displeasure and thy dishonour , peoples calamities , and mine own iniquities shall be that , that shall set me abroach . i will mourn when thou art offended , i will weep when thy cause is wounded . anger likewise comes in for christ : lord nothing so enrages me , as my folly against thee , that i should be so befooled and bewitched , as to hearken to the flatteries of sin , and temptations of satan against thee . hatred too will side with christ. i protest mortal enmity with thine enemies , that i will never be friends with thy foes . i vow an immortal quarrel with every sin . i will give no quarter , i will make no peace . thus let all thy powers give up to jesus christ. again , thou must give up thy whole interest to him . if there be any thing , that thou keepest back from christ , it will be thine undoing . luke . . unless thou wilt forsake all ( in preparation and resolution of thy heart ) thou canst not be his disciple . thou must hate father and mother , yea and thine own life also in comparison of him , and as far as it stands in competition with him , mat. . . luke . , , &c. in a word , thou must give him thy self , and all that thou hast , without reservation , or else thou canst have no part in him . dir. ix . make choice of the laws of christ as the rule of thy words , thoughts and actions , psal. . . this is the true converts choice . but here remember these three rules . . thou must choose them all . there is no coming to heaven by a partial obedience . read psal. . , , . ezek , . . none may think it enough to take up with the cheap and easie part of religion , and let alone the duties that are costly , and self-denying , and grate upon the interest of the flesh . you must take all , or none . a sincere convert , though he makes most conscience of the greatest sins and weightiest duties ; yet he makes true conscience of little sins , and of all duties , psal. . . . mat. . . . for all times , for prosperity , and for adversity ; whether it rain , or shine . a true convert is resolved in his way : he will stand to his choice , and will not set his back to wind , and be of the religion of the times . i have stuck to thy testimonies , i have enclined my heart to perform thy statutes alway , even to the end . thy testimonies have i taken , as an heritage for ever , psal. . , , , , . i will have respect unto thy statutes continually . . this must be done , not hand over head , but deliberately and understandingly . that disobedient son said , i go sir , but he went not mat. . . how fairly did they promise : all that the lord our god shall speak unto thee , we will do it ; and it 's like they speak as they meant , but when it came to tryal , it was found that there was not such a heart in them , as to do what they had promised , deut. . , . if you would be sincere in closing with the laws and wayes of christ , first , study the meaning , and the latitude and compass of them . remember , that they are very spiritual : they reach the very thoughts and inclinations of the heart ; so that if you will walk by this rule , your very thoughts , and inward motions must be under government . again , that they are very strict and self-denying , quite contrary to the grain of your natural inclinations , mat. . . you must take the strait gate , the narrow way , and be content to have the flesh curbed from the liberty that it desires , mat. . . in a word , that they are very large : for the commandment is exceeding broad , psal. . . secondly , rest not in generals , ( for there 's much deceit in that ) but bring down thy heart to the particular commands of christ. those jews in the prophet seemed as well resolved as any in the world , and call god to witness , that they meant , as they said . but they stuck in generals . when gods command crosses their inclination , they will not obey , ier. . , , , , , . compared with ch . . v. . take the assemblies larger ca●echism , and see their excellent and most compendious exposition of the commandments , and put thy heart to it . art thou resolved , in the strength of christ , to set upon the consciencious practice of every duty that thou findest to be there required of thee , and to set against every sin that thou findest there forbidden ? this is the way to be sound in gods statutes , that thou maist never be ashamed , psal. . . thirdly , observe the special duties that thy heart is most against , and the special sins that 't is most inclin'd unto and see whether it be truly resolved to perform the one . and forego the other . what sayest thou to thy bosome sin , thy gainfull sin ? what sayest thou to costly and hazardous and flesh displeasing duties ? if thou hal●est here , and dost not resolve by the grace of god to cross thy flesh , and put to it , thou art unsound , psal. . . psal. . . dir. x. let all this be compleated in a solemn covenant between god and thy soul. psal. . . neh. . . for thy better help therein , take these few directions . first , set apart some time , more than once to be spent in secret before the lord. . in seeking earnestly his special assistance , and gracious acceptance of thee . . in considering distinctly all the terms or conditions of the covenant , expressed in the form hereafter proposed . . in searching thine heart , whether thou art sincerely willing to forsake all thy sins , and to resign up thy self , body and soul unto god , and his service , to serve him in holiness and righteousness all the dayes of thy life secondly , compose thy spirit into the most serious frame possible , suitable to transaction of so high importance . thirdly , lay hold on the covenant of god , and rely upon his promise of giving grace and strength , whereby thou maist be enabled to perform thy promise . trust not to thine own strength to , the strength of thine own resolutions , but take hold on his strength . fourthly , resolve to he faithful , having engaged thine heart , opened thy mouth , and subscribed with thy hand unto the lord , resolve in his strength never to go back . lastly , being thus prepared , on some convenient time set apart for the purpose , set upon the work , and in the most solemn manner possible , as if the lord were visibly present before thine eyes , fall down on thy knees , and spreading forth thine hands toward heaven , open thine heart to the lord in these , or the like words . o most dreadful god , for the passion of thy son , i beseech thee accept of thy poor prodigal now prostrating himself at thy door : i have fallen from thee by mine iniquity , and am by nature a son of death , and a thousand-fold more the child of hell by my wicked practice : but of thine infinite grace thou hast promised mercy to me in christ , if i will but turn to thee with all my heart : therefore upon the call of thy gospel , i am now come in , and throwing down my weapons , submit my self to thy mercy . and because thou requirest , as the condition of my peace with thee , that i should put away mine idols and be at defiance with all thine enemies , which i acknowledge i have wickedly sided with against thee , i here from the bottom of my heart renounce them all , firmly covenanting with thee , not to allow my self in any known sin , but conscientiously to use all the means that i know thou hast prescribed , for the death and utter destruction of all my corruptions . and whereas i have formerly inordinately and idolatrously let out my affections upon the world , i do here resign up my heart to thee that madst it , humbly protesting before thy glorious majesty , that is the firm resolution of my heart , and that i do unfeinedly desire grace from thee , that when thou shalt call me hereunto , i may practise this my resolution through thy assistance , to forsake all that is dear unto me in this world , rather than to turn from thee to the ways of sin ; and that i will watch against all its temptations , whether of prosperity , or adversity , lest they should withdraw my heart from thee : beseeching thee also to help me against the temptations of satan , to whose wicked suggestions i resolve by thy grace never to yield my self a servant . and because my own righteousness is but menstruous rags , i renounce all confidence therein , and acknowledge that i am of my self a hopeless , helpless , undone creature , without righteousness or strength . and forasmuch as thou hast of thy bottomless mercy offered most graciously to me wretched sinner , to be again my god through christ , if i would accept of thee : i call heaven and earth to record this day , that i do here solemnly avouch the for the lord my god and with all possible veneration , bowing the neck of thy soul under the feet of thy most sacred majesty , i do here take thy the lord iehovah , father , son , and holy ghost , for my portion , and chief good , and do give up my self , body and soul for thy servant , promising and vowing to serve thee in holiness and righteousness all the days of my life . and since thou hast appointed the lord jesus christ , the only means of coming unto thee , i do here upon the bended knees of my soul accept of him as the only new and living way , by which sinners may have access to thee , and do here solemnly joyn my self in a marriage covenant to him . o blessed jesus , i come to thee hungry and hardly bestead , poor and wretched , and miserable , and blind , and naked ; a most loathsom polluted wretch , a guilty condemned malefactor unworthy for ever to wash the feet of the servants of my lord , much more to be solemnly married to the king of glory : but 〈◊〉 such is thine unparallell'd love , i do here with all my power accept thee , and do take thee for my head and husband , for better , for worse , for richer , for poorer , for all times and conditions , to love , and honour , and obey thee before all others , and this to the death . i embrace thee in all thine offices : i renounce mine own worthiness , and do here avow thee to be the lord my righteousness : i renounce mine own wisdom , and do here take thee for mine only guide : i renounce mine own will ; and take thy will for my law. and since thou hast told me that i must suffer if i will reign , i do here covenant with thee to take my lot , as it falls , with thee , and by thy grace assisting to run all hazards with thee , verily supposing that neither life nor death shall part between thee and me . and because thou hast been pleased to give me thy holy laws , as the rule of my life , and the way in which i should walk to thy kingdom , i do here willingly put my neck under thy yoak , and set my shoulder to thy burden ; and subscribing to all thy laws , as holy , just , and good , i solemnly take them as the rule of my words , thoughts and actions ; promising that though my flesh contradict and rebel , yet i will endeavour to order and govern my whole life according to thy direction ; and will not allow my self in the neglect of any thing that i know to be my duty . only because through the frailty of my flesh , i am subject to many failings ; i am bold humbly to protest , that unallowed miscarriages , contrary to the setled bent and resolution of my heart , shall not make void this covenant , for so thou hast said . now almighty god , searcher of hearts , thou knowest that i make this covenant with thee this day , without any known guile , or reservation , beseeching thee , that if thou espiest any flaw or falshood therein , thou wouldst discover it to me , and help me to do it aright . and now glory be to thee , o god the father , whom i shall be bold from this day forward , to look upon as my god and father ; that ever thou shouldst find out such a way for the recovery of undone sinners . glory be to thee , o god the son , who hast loved me and washed me from my sins in thine own blood , and art now become my saviour and redeemer : glory be to thee o god the holy ghost , who by the finger of thine almighty power hast turned about my heart from sin to god. o dreadful iehovah , the lord god omnipotent , father , son , and holy ghost , thou art now become my covenant-friend , and i through thine infinite grace , am become thy covenant-servant , amen , so be it . and the covenant which i have made on earth , let it be ratified in heaven . the authors advice . this covenant i advise you to make , not only in heart , but in word ; not only in word , but in writing ; and that you would with all possible reverence spread the writing before the lord , as if you would present it to him as your act and deed. and when you have done this , set your hand to it . keep it as a memorial of the solemn transactions that have passed between god and you , that you may have recourse to it in doubts and temptations . dir. xi . take heed of delaying thy conversion , and set upon a speedy and present turning . i made haste , and delayed not , psal. . . remember , and tremble at the sad instance of the foolish virgins , that came not till the door of mercy was shut ; mat. . and of a convinced felix ; that put of paul , to another season , and we never find that he had such a season more , acts . . o come in while it 's called to day , le●t thou shouldst be hardened through the deceitfulness of sin ; lest thy day of grace should be over , and the things that belong to thy peace should be hid from thine eyes . now mercy is wooing of thee : now christ is waiting to be gracious to thee , and the spirit of god is striving with th●e . now ministers are calling : now conscience is stirring ; now the market is open , and oyl may be had , thou hast opportunity for the buying . now christ is to be had for the taking . oh! strike in with the offers of grace . oh! now , or never . if thou make light of this offer , god may swear in his wrath , thou shalt never tast of his supper , luk. . . dir. xii . attend conscientiously upon the word as the means appointed for thy conversion , james . , . cor. . . attend , i say , not customarily , but conscientiously ; with this desire design , hope and expectation , that thou maist be converted by it . every sermon thou hearest , come with this thought : oh , i hope god will now come in . i hope this day may be the time , this may be the man by whom god will bring me home . when thou art coming to the ordinances , lift up thine heart thus to god : lord let this be the sabbath , let this be the season wherein i may receive renewing grace . oh let it be said , that to day such a one was born unto thee . object . thou wilt say , i have been long a hearer of the word , and yet it hath not been effectual to my conversion . ans. yea , but thou hast not attended upon it in this manner , as a means of thy conversion , nor with this design , nor praying for , and expecting of this happy effect of it dir. xiii . strike in with the spirit , when he begins to work upon thy heart . when he works convictions , o do not stifle them , but joyn in with him , and beg the lord to carry on convictions to conversion . quench not the spirit : do not out-strive him : do not resist him . beware of putting out convictions by evil company , or worldly business . when thou findest any troubles for sin , and fears about thine eternal state , b●g of god , that they may never leave thee till , they have wrought off thy heart throughly from sin , and wrought it over to jesus christ. say to him , strike home lord : leave not the work in the midst . if thou seest , that i am not yet wounded enough , that i am not troubled enough , wound me yet deeper , lord. o go to the bottom of my corruptions : let out the life blood of my sins , thus yield up thy self to the workings of the spirit , and hoise thy sails to his gusts . dir. xiv . set upon the constant and diligent use of serious and fervent prayer . he that neglects prayer , is a prophane and unsanctified sinner , iob. . . he that is not constant in prayer , is but an hypocrite , iob . . ( unless the omission be contrary to his ordinary course , under the force of some instant temptation . ) this is one of the first things conversion appears in , that it sets men on praying , acts . . therefore set to this duty . let never a day pass over thee , wherein thou hast not morning and evening set apart some time for set and solemn prayer in secret . call thy family also together daily and duly , to worship god with thee . wo be unto thee if thine be found amongst the families that call not on gods name , ier. . . but cold and lifeless devotions will not reach half way to heaven . be servent , and importunate . importunity will carry it . but without violence the kingdom of heaven will not be taken , mat. . . thou must strive to enter , luke . . and wrestle with tears and supplications , as iacob , if thou meanest to carry the blessing , gen. . . comp . with hos. . . thou art undone for ever without grace : and therefore thou must put to it , and resolve to take no denyal . that man that is fixed in this resolution , well i must have grace , and i will never give over , till i have a grace , and i wi●● never leave seeking , and waiting , and striving with god , and mine own heart , till he do renew me by the power of his grace ; this man is in the likeliest way to win grace . obj. but god heareth not sinners : their prayer is an abomination . ans. distinguish between sinners : . there are resolved sinners : their prayers god abhors . returning sinners : these god will come forth to , and meet with mercy though yet afar off , luke . . though the prayers of the unsanctified cannot have full acceptance ; yet god hath done much at the request of such , as at ahabs humiliation , and ninevehs fast , ● kings . . ionah . ● , , . surely thou maist go as far as these● though thou hast no grace : and how dost thou know but thou maist speed in thy suit , as they did in theirs ? yea , is he not far more likely to grant thee , than them ; since thou askest in the name of christ , and that not for temporal blessings : as they ; but for things much more pleasing to him , viz. for christ , grace , pardon , that thou maist be justified , sanctified , renewed , and fitted to serve him ? turn to those soul incouraging scriptures , prov. . . to . luke . . , , , , . prov. . , . is it not good comfort , that he calleth thee ? mark . . doth he set thee on the use of means , and dost thou think he will mock thee ? doubtless , he will not fail thee , if thou be not wanting to thy self . o pray and faint not , luke . . a person of great quality , having offended the duke of buckingham , the king 's great favourite , being admitted into her presence after long waiting , prostrates himself at his feet , saying , i am resolved never to ●is● more , till i have obtained your grace's favour , with which carriage he did overcome him . with such a resolution do thou throw thy self at thee feet of god. 't is for thy life and therefore follow him , and give not over . resolve thou wilt not be put off with bones , with common mercies . what though god do not presently open to thee ? is not grace worth the waiting for ? knock , and wait , and no doubt but sooner or later , mercy will come . and this know , that thou hast the very same encouragement to seek and wait , that the saints now in glory once had : for they were once in thy very case . and have they sped so well , and wilt thou not go to the same door , and wait upon god in the same course ? dir. xv. forsake thy evil company , prov. . . and forbear the occasions of sin , prov. . . thou wilt never be turned from sin , till thou wilt decline and forgoe the temptations to sin . i never expect thy conversion from sin , unless thou art brought to some self-denial , as to fly the occasions . if thou wilt be nibling at the bait , and playing on the brink , and tampering and medling with the share , thy soul will surely be taken . where god doth expose men in his providence , unavovidably , to temptations , and the occasions are such as we cannot remove , we may expect special assistance in the use of his means . but when we tempt god by running into danger , he will not engage to support us , when we are tempted . and of all temptation , one of the most fatal and perniclous , is evil company . oh what hopeful beginnings have these often stisled ! oh the souls , the estates , the families , the towns , that these have ruined ! how many a poor sinner hath been enlightned , and convinced , and hath been just ready to give the devil the slip , and hath even escaped his snare , and yet wicked company have pull'd him back at last , and made him sevenfold more the child of hell. in one word , i have no hopes of thee , except thou wilt snake off thy evil company . christ speaketh to thee , as to them , in another case . if thou seek me , then let these go their way , iob. . . thy life lies upon it : forsake these , or else thou canst not live , prov. . . wilt thou be worse than the beast , to run on , when thou seest the lord with a drawn sword in thy way ? num. . . let this sentence be written in capitals upon thy conscience , a companion of fools shall be destroyed , pro. . . the lord hath spoken it , and who shall reverse it ? and wilt thou run upon destruction , when god himself doth forwarn thee ? if god do ever change thy heart , it will appear in the change of thy company . oh fear , and fly this gulf , by which so many thousand souls have been swallowed into perdition . it will be hard for thee indeed , to make thine escape . thy companions will be mocking thee out of thy religion , and will study to fill thee with prejudices against strictness , as ridiculous and comfortless . they will be flattering thee , and alluring thee ; but remember the warnings of the holy ghost , my son , if sinners entice thee , consent thou not . if they say , come with us : cast in thy lot among us : walk not thou in the way with them , re●rain thy foot from their path . avoid it , pass not by it , turn from it , and pass away . for the way of the wicked is as darkness , they know not at what they stumble . they lay wait for their own blood ; they lurk privily for their own lives , prov. . . to the . prov. . . to the . my soul is moved within me , to see how many of my hearers a●e like to perish , both they , and their houses , by this wretched mischeif , even the haunting of such places , and company , whereby they are drawn into sin . once more i admonish you , as moses did israel , num. . . and he spake unto the congregation , saying , depart , i pray you , from the tents of these wicked men . oh! flie them as you would those that had the plague sores running in their foreheads . these are the devils panders , and decoys ; and if thou dost not make thine escape , they will toll thee into perdition , and will prove thine eternal ruine . dir. xvi . lastly , set apart a day to humble thy soul in secret , by fasting and prayer , and to work the sense of thy sins and miseries upon thy heart . read over the assemblies exposition of the commandments , and write down the duties omitted , and sins committed by thee against every commandment , and so make a catalogue of thy sins , and with shame and sorrow spread them before the lord. and if thy heart be truly willing to the terms , joyn thy self solemnly to the lord in that covenant set down in the . direction , and the lord grant thee mercy in his sight . thus i have told thee , what thou must do to be saved . wilt thou not now obey the voice of the lord ? wilt thou arise and set to thy work ? oh man , what answer wilt thou m●ke , what excuse wilt thou have , if thou shoul●●st perish at last through very wilfulness , when thou hast known the way of life ? i do not fear thy miscarrying , if thine own idleness do not at last undo thee , in neglecting the use of the means , that are so plainly here prescribed . rouze up oh sluggard and ply thy work . be doing and the lord will be with thee . a short soliloqui for an unregenerate sinner . ah wretched man that i am ! what a condition have i brought my self into by sin ! oh! i see my heart hath but deceived me all this while , in flattering me , that my condition was good . i see , i see , i am but a lost , and undone man ; for ever undone , unless the lord help me out of this condition . my sins ! my sins ! lord , what an unclean , polluted wretch and i ! more loathsome and odious to thee , than the most hateful venome , or noisome carcass , can be to me . oh! what a hell of sin is in this heart of mine , which i have flattered my self to be a good heart ? lord , how universally am i corrupted , in all my parts , powers , performances ? all the imaginations of the thoughts of my heart , are only evil , continually . i am under an inability to , averseness from , and enmity against any thing that is good ; and am prone to all that is evil . my heart is a very sink of all sin : and oh the innumerable hosts , and swarms of sinful thoughts , words , and actions , that have flown from thence ! oh the load of guilt that is on my soul ! my head is 〈◊〉 and my heart full ; my mind and my mem●ers , they are all full of sin . oh my sins ! how do they stare upon me ! how do they witness against me ! wo is me , my creditors are upon me : every commandment taketh hold upon me , for more than ten thousand talents , yea ten thousand times ten thousand . how endless then is the sum of all my debts ! if this whole world were filled up from earth to heaven with paper , and all this paper written over within and without by arithmeticians : yet when all were cast up together , it would come unconceivably short of what i owe to the least of gods commandments . wo unto me for my debts are infinite , and my sins are increased . they are wrongs to an infinite majesty : and if he that committeth treason against a silken mortal , is worthy to be tacked , drawn and quartered : what have i deserved , that have so often lifted up my hand against heaven , and have struck at the crown and dignity of the almighty ? oh my sins ! my sins ! behold a troop cometh ! multitudes ! multitudes ! there is no number of their armies . innumerable evils have compassed me about ; mine iniquities have taken hold upon me ; they have set themselves in array against me . oh! it were better to have all the regiments of hell come against me , than to have my sins to fall upon me , to the spoiling of my soul. lord , how am i surrounded ! how many are they that rise up against me ! they have beset me behind and before : they swarm within me and without me : they have possessed all my powers , and have ●ortified mine unhappy soul , as a garrison , which this brood of hell doth man , and maintain , against the god that made me . and they are as mighty , as they be many . the sands are many , but then they are not great : the mountains great , but then they are not many . but wo is me , my sins are as many as the sands , sand as mighty as the mountains . their weight is greater than their number . it were better that the rocks and the mountains should fall upon them , than the crushing and unsupportable load of my own sins . lord , i am heavy loaden : let mercy help , or i am gone . unload me of this heavy guilt , this sinking load , or i am crushed without hope , and must be pressed down to hell. if my grief were thorowly weighed , and my sins laid in the ballances together , they would be heavier than the sand of the sea , therefore my words are swallowed up : they would weigh down all the rocks and the hills , and turn the ballance against all the isles of the earth . o lord , thou knowest my manifold transgressions , and my mighty sins . ah my soul ! alas my glory ! whither art thou humdled ! once the glory of the creation , and the image of god : now , a lump of filthiness , a coffin of rottenness , replenished with stench and loathsomness . oh what wor● hath sin made with thee ! thou shalt be term● forsaken , and all the rooms of thy faculties ●●solate , and the name that thou shalt be called 〈◊〉 is icabod , or where is the glory ? how 〈◊〉 thou come down mightily ! my beauty is turned into deformity , and my glory into shame lord , what a loathsom leper am i ! the ulcerous bodies of iob or lazarus were not more offensive to the eyes and nostrils of men , than i must needs be to the most holy ●od , whose eyes cannot behold iniquity . and what misery hath my sins brought upon me ! lord , what a case am i in ! sold under sin , cast out of gods favour , accursed from the lord , cursed in my body , cursed in my soul , cursed in my name , in my estate , my relations , and all that i have . my sins are unpardoned , and my soul within a step of death . alas ! what shall i do ? whither shall i go ? which way shall i look ? god is frowning on me from above ? hell gaping for me beneath ; conscience imiting me within , temptations and dangers surrounding me without . oh , whither shall i fly ? what place can hide me from omnisciency ? what power can secure me from omnipotency ? what meanest thou o my soul to go on thus ? art thou in league with hell ? hast thou made a covenant with death ? art thou in love with thy misery ? is it good for thee to be here ? alas what shall i do ! sh●ll i go on in my sinful ways ? why then certain damnation will be mine end : and shall i be so besotted and bemadded , as to go and sell my soul to the flames , for a little ale , and a littl● ease ; for a little pleasure , or gain , or content to my flesh ? shall i linger any longer in this wretched estate ? no : if i tarry here , i shall die . what then , is there no help ? no hope ? none , except i turn . why , but is there any remedy for such woful misery ? any mercy , after such provoking iniquity ? yes , as sure as gods oath is true , i shall have pardon , and mercy , yet , if i presently , unfeignedly , and unreservedly turn by christ to him . why then ●●hank thee upon the bended knees of my soul , o most merciful iehovah , that thy patience hath waited for me hitherto : for hadst thou took me away in this estate , i had perished for ever . and now i adore thy grace , and accept the offers of thy mercy . i renounce all my sins and resolve by thy grace to set my self against them , and to follow thee in holiness and righteousness all the days of my life , who am i , lord , that i should make any claim unto thee , or have any part or portion in thee , who am not worthy to lick up the dust of thy feet ? yet since thou holdest forth the golden scepter , i am bold to come , and touch . to despair , would be to disparage thy mercy ; and to stand off when thou biddest me come , would be at once to undo my self , and rebel against thee , under pretence of humility . therefore i bow my soul unto thee , and with all possible thankfulness accept thee , as mine , and give up my self to thee , as thine . thou shalt be soveraign over me , my king , and my god. thou shalt be in the throne , and all my powers shall bow to thee , they shall come , and worship before thy feet . thou shalt be my portion , o lord , and i will rest in thee . thou callest for my heart . oh that it were any way fit for thine acceptance ! i am unworthy , o lord , everlastingly unworthy to be thine . but since thou wilt have it so , i freely give up my heart to thee . take it , it is thine . oh that it were better ! but lord , i put it into thine hand , who alone canst mend it . mould it after thine own heart ; make it as thou wouldst have it , holy , humble , heavenly , soft , tender , flexible , and write thy law upon it . come , lord jesus , come quickly : enter in triumphantly : take me up for thy self for ever . i give up to thee , i come to thee , as the only way to the father , as the only mediator , the means ordained to bring me to god. i have dostroyed my self , but in thee is my help . save , lord , or else i perish . i come to thee , with the rope about my neck . i am worthy to die , and to be damned . never was the hire more due to the servant , never was penny more due to the labourer , than death and hell , my j●st wages , is due to me for my sins . but i fly to the merits ; i trust alone to the value and vertue of thy sacrifice ; and prevalency of thine intercession . i submit to thy teaching , i make choice of thy government . stand open ye everlasting doors , that the king of glory may come in . o thou spirit of the most high , the comforter and sanctifier of thy chosen ; come in with all thy glorious train , all thy courtly attendants , thy fruits , and graces . let me be thine habitation . i can give thee , but what is thine own already : but here with the poor widow , i cast my two mites , my soul , and my body , in to thy treasury ; fully resigning them up to thee , to be sanctified by thee , to be servants to thee , they shall be thy patients ; cure thou their maladies : they shall be thy agents ; govern thou their motions . too long have i served the world ; too long have i hearkned to satan : but now i renounce them all , and will be ruled by thy dictates , and directions , and guided by thy counsel . o blessed trinity , o glorious unity , i deliver up my self to thee : receive me : write thy name , o lord , upon me , and upon all that i have , as thy proper goods . set thy mark upon me , upon every member of my body , and every faculty of my soul. i have chosen thy precepts . thy law will i lay before me : this shall be the copy , which i will keep in my eye , and study to write after . according to this rule do i resolve , by thy grace , to walk : after this law shall my whole man be governed . and though i cannot per●ectly keep one of thy commandments , yet i will allow my self in the breach of none . i know my flesh will hang back : but i resolve , in the power of thy grace , to cleave to thee , and thy holy ways , what ever it cost me . i am sure i cannot come off a loser by thee : and therefore i will be content with reproach , and difficulties and hardships here , and will deny my self , and take up my cross , and follow thee . lord jesus thy yoke is easie , thy cross is welcome , as it is the way to thee . i lay aside all hopes of a worldly happiness . i will be content to tarry till i come to thee . let me be poor and low , little and despised here , so i may but be admitted to live , and raign with thee hereafter . lord , thou hast my heart and hand to this agreement . be it as the laws of the medes and persians , never to be reversed . to this i will stand : in this resolution , by grace , i will live and die . i have sworn , and will perform it , that i will keep thy righteous judgments . i have given my free consent , i have made my everlasting choice . lord , jesus confirm the contract . amen . chap. vii . containing the motives to conversion . though what is already said of the necessity of conversion , and of the miseries of the unconverted , might be sufficient to induce any considering mind to resolve upon a present turning , or conversion unto god : yet knowing what a piece of desperate obstinacy and untractableness the heart of man naturally is , i have thought it necessary , to add to the means of conversion , and directions for a covenant-closure with god in christ , some motives to perswade you hereunto . o lord , fail me not now at my last attempts . if any soul hath read hitherto , and be yet untouched , now lord fasten in him , and do thy work : now take him by the heart , overcome him , perswade him , till he say , thou hast prevailed , for thou wast stronger than i lord , didst thou not make me a fisher of men ? and have i toyled all this while and caught nothing ? alas , that i should have spent my strength for nought ! and now i am casting my last : lord iesus stand thou upon the shore , and direct , how , and where i shall spread my net ; and let me so enclose with arguments the souls i seek for , that they may not be able to get out . now lord for a multitude of souls ! now for a full draught ! o lord god , remember me i pray thee , and strengthen me this once , o god. but i turn me unto you . men and brethren , heaven and earth do call upon you , yea hell it self doth preach the doctrine of repentance unto you . the angels of the churches travel with you , gal. . . the angels of heaven wait for you , for your repenting and turning unto god. o sinner , why should the devils make merry with thee ? why shouldst thou be a morsel for that devouring leviathan ? why should harpies and hell-hounds tear thee , and make a feast upon thee , and when they have got thee into the snare , and have fastned their talons in thee , laugh at thy destruction , and deride thy misery , and sport themselves with thy damnable folly ? this must be thy case , except thou turn . and were it not better thou shouldst be a joy to angels , than a laughing-stock and sport for devils ? verily if thou wouldst but come in , the heavenly host would take up their anthems , and sing , glory be to god in the highest ; the morning stars would sing together , and all the sons of god shout for joy , and celebrate this new creation as they did the first . thy repentance would as it were make holy-day in heaven , and the glorious spirits would rejoyce , in that there is a new brother added to their society rev. . . another heir born to their lord , and the lost son received safe and sound . the true penitents tears are indeed the wine that cheereth both god and man. if it be little , that men and angels would rejoyce at thy conversion , know that god himself would rejoyce over thee , even with singing , and rest in his love , luke . . esay . . . never did old iacob with such joy weep over the neck of his ioseph , as thy heavenly father would rejoyce over thee , upon thy comming in to him . look over the story of the prodigal . methinks i see how the aged fathers laies aside his state , and forgets his years : behold how he runneth ! luke . . oh the hast that mercy makes ! the sinner makes not half that speed . methinks i see how his bowels turn , how his compassions yearn . ( how quick sighted is love ! ) mercy spies him a great way off , forgets his rigorous courses , unnatural rebellion , horrid unthankfulness , debauched practices , ( not a word of those ) but receives him with open arms , clasps about his neck , forgets the nastiness of his rags , kisses the lips that deserve to be loathed , the lips that had been joyned to harlots , that had been commoners with the swine , calls for the fatted calf , the best robe , the ring , the shoos , the best cheer in heavens store , the best attire in heavens wardrobe , &c. yea the joy cannot be held in one breast ; luke . , , . others must be called to participate , the friends must meet and make merry . angels must wait , but the prodigal must be set at the table under his fathers wing . he is the joy of the feast : he is the sweet subject of the fathers delight . the friends sympathize , but none knows the felicity the father takes in his new born son ; whom he hath received from the dead . methinks i hear the musik and the dancing , at a distance . oh the melody of the heavenly choristers ! i cannot learn the song , rev. . . but methinks i over-hear the burden , at which all the harmonious quire with one consent strikes sweetly in , for thus goes the round at heavens table , for this my son was dead , and is alive again ; was lost and is found , luke . , , . i need not farther explain the parable . god is the father , christ the cheer , his righteousness the robe , his graces the ornaments , ministers , saints , angels the friends and servants , and thou that readest ( if thou wilt but unfeignedly repent and turn ) the welcom prodigal , the happy instance of all this grace , and the blessed subject of this joy and love . oh rock ! oh adamant ! what not moved yet ! not yet resolved to turn forthwith and to close with mercy ! i will try thee yet once again : if one were sent to thee from the dead , wouldst thou be perswaded ? why hear the voice from the dead , from the damned , crying to thee that thou shouldst repent . i pray thee that thou wouldst send him to my fathers house : for i have five brethren , that he may testifie unto them , lest they also come into this place of torment . if one went unto them from the dead , they will repent , luke . , . &c. hear o man , thy predecessors in impenitence preach to thee from the infernal gibbets , from the flames , from the rack , that thou shouldst repent . o look down into the bottomless pit . seest thou how the smoak of their torment ascendeth for ever and ever , rev. . . how black are the ●iends ? how furious are their torments ? 't is their only musick to hear how their miserable patients roar , to hear their bones crack . 't is their meat and drink , to see how their flesh frieth and their fat droppeth , to drench them with burning metal , and to rip open their bodies , and to pour in the fierce burning brass into their bowels , and the recesses and ventricles of their hearts . what thinkest thou of those chains of darkness , of those instruments of cruelty ? canst thou be content to burn ? seest thou how the worm gnaweth , how the oven gloweth ? how the fire rageth ? what saist thou to that river of brimstone , that dark and horrible vault , that gulf of perdition ? wilt thou take up thine habitation here ? o lay thine ●ar to the door of hell. hearest thou the curses and the blasphemies , the weepings and the wailings , how they lament their folly , and curse their day ? mat. . . rev. . . how do they roar and yell , and gnash their teeth ? how deep are their groans ? how feeling are their moans ? how unconceivable their miseries ? if the shrieks of corah , dathan and abiram , were so terrible ( when the earth clave asunder , and opened her mouth , and swallowed them up , and all that appertained to them , ) that all israel ●led at the cry of them , numb . . , . oh how fearful would the cry be , if god should take off the covering from the month of hell , and let the cry of the damned ascend in all its terror among the children of men ? and of all their moans and miseries , this is the piercing , killing ●mphasis and burden , for ever , for ever . why , as god liveth , that made thy soul , thou art but a few hours distant from all this , except thou repent and be converted . oh! i am even lost and swallowed up in the ab●●dance of those arguments that i might suggest . if there be any point of wisdom in all the world , it is to repent and come in : if there be any thing righteous , any thing reasonable , this is it . if there be any thing in the world that may be called madness , and folly , any thing that may be counted sottish , absurd , brutish , unreasonable , it is this , to go on in thine unconverted estate . let me beg thee , as thou wouldst not wilfully destroy thy self , to sit down and weigh , besides what hath been said , these following motives , and let conscience speak , if it be not reason , that thou shouldst repent and turn . . the god that made thee doth most graciously invite thee . first , his most sweet and merciful nature doth invite thee ; oh the kindness of god , his working bowels , his tender mercies ! they are infinitely above our thoughts , higher than heaven , what can we do ? deeper than hell , what can we know ? iob . , , . he is full of compassion , and gracious , long suffering , and plenteous in mercy , psal. . . this is a great argument to perswade sinners to come in . turn unto the lord your god , for he is gracious , and merciful , slow to anger , of great kindness , and repenteth him of the evil . if god would not repent of the evil , it were some discouragement to us , why we should not repent . if there were no hope of mercy , it were no such wonder if the rebel did stand out : but never had subjects such a gracious prince , such piety , patience , clemency , pity to deal with , as you have . who is a god like unto thee that pardoneth iniquity &c. mic. . . oh sinners ! see what a god you have to deal with ; if you will but turn . he will turn again , and have compassion upon you , he will subdue your iniquities , and cast all your sins into the depths of the sea , v. . return unto me , saith the lord of hosts , and i will return unto you , mal● . . zech. . . sinners do not fail in that they have too high thoughts of gods mercies , but in that . they overlook his justice . . they promise themselves mercy out of gods way . his mercy is beyond all imagination , esay . . . great mercies , chron. . . manifold mercies , neh. . . tender mercies , psal. . . sure mercies , esay . . . everlasting mercies , psal. . . esay . . . and all thine own , if thou wilt but turn . art thou willing to come in ? why the lord hath laid aside his terror , er●cted a throne of grace , holds forth the golden scepter : touch and live . would a merciful man slay his enemy , when prostrate at his feet , acknowledging his wrong , begging pardon , and offering to enter with him into a covenant of peace ? much less will the merciful god. study his name , exod. . . read their experience , neh. . . secondly , his soul-encouraging calls and promises do invite thee . ah what an earnest suitor is mercy to thee ! how lovingly , how instantly it calleth after thee ! how passionately it wooeth thee ! return thou back-sliding israel , saith the lord , and i will not cause mine anger to fall upon you ; for i am merciful , saith the lord , and i will not keep anger for ever . only acknowledge thine iniquity . turn o back-sliding children , saith the lord , for i am married unto you : return and i will heal your back-slidings . thou hast plaid the harlot with many lovers , yet return unto me saith the lord , jer. . , , , , . as i live , saith the lord god , i have no pleasure in the death of the wicked , but that the wicked turn from his way and live ; turn ye , turn ye from your evil ways , for why will ye die , o house of israel ? ezek. . . if the wicked will turn from all his sins that he hath committed , and keep all my statutes , and do that which is lawful and right , he shall surely live , he shall not die . all his transgressions that he hath committed , they shall not be mentioned unto him ; in his righteousness that he hath done shall ●e live . repent , and turn your selves from all your transgressions , so iniquity shall not be your ruine . cast away from you all your transgressions , and make you a clean heart , and a new spirit , for why will ye die , o house of israel ? for i have no pleasure in the death of him that dieth , saith the lord god ; wherefore turn your selves , and live ye , ezek. . , , , , . oh melting gracious words ! the voice of a god and not of a man ! this is not the manner of men , for the offended soveraign , to sue to the offending traiterous varlet . oh how doth mercy follow thee , and plead with thee ! is not thy heart broken yet ? oh that to day ye would hear his voice ! . the doors of heaven are thrown open to thee . the everlasting gates are set wide for thee , and an abundant entrance into the kingdom of heaven administred to thee . christ now bespeaks thee , ( as she her husband ) arise and take possession , kings . . view the glory of the other world as set forth in the map of the gospel . get thee up into the pisgah of the promises , and lift up thine eyes westward , and northward , and southward , and eastward , and see the good land that is beyond iordan , and that goodly mountain . behold the paradice of god , watered with the streams of glory . arise and walk through the land , in the length of it , and in the bredth of it , for all the land which thou seest ; the lord will give it to thee for ever , if thou wilt but return , gen. . , , . let me say to thee as paul to agrippa , believest thou the prophets ? if thou believest indeed , do but view what glorious things are spoken of the city of god ; psal. . . and know , that all this is here tendered in the name of god to thee . as verily as god is true it shall be for ever thine , if thou wilt but throughly turn . behold the city of pure transparent gold , whose foundations are garnished with all manner of precious stones , whose gates are pearls , whose light is glory , whose temple is god. believest thou this ? if thou dost , art thou not worse than distracted , that wilt not take possession , when the gates are flung open to thee , and thou art bid to enter ? o ye sons of ●olly , will ye embrace the dunghils , and refuse the kingdom ? behold , the lord god t●keth you up into the mountain , shews you the kingdom of heaven , and all the glory thereof , and tells you , all this will i give you , if you will fall down and worship me ● if you will submit to mercy , accept my son , and serve me in righteousness ness and holiness . o fools , and slow of heart 〈◊〉 believe , will you court the harlot , will you seek and serve the world , and neglect the eternal glory ? what not enter into paradise , when the flaming sword , that was once set to keep you out , is now used to drive you in ? but you will say , i am uncharitable , to think you infidels and unbelievers . why , what shall i think you ? either you are desperate unbelievers , that do not credit it , or stark distracted , that you know and believe the excellency and eternity of his glory , and yet do so fearfully neglect it . surely you have no faith , or no reason ; and i had almost said , conscience should tell you so , before i leave you . do but attend what is offered you , oh blessed kingdom ! a kingdom of glory . thes. . . a kingdom of righteousness , pet. . . a kingdom of peace , rom. . . an everlasting kingdom . pet. . . here thou sha●t dwell , here thou sha●t ●eign for ever : and the lord shall set thee in a throne of glory , mat. . . and with his own hand shall set the royal diad●m upon thine head , and give thee a crown , not of thorns ( for there shall be no s●nning , nor suffering there . rev. . . . , , . ) not of gold , ( for this shall be viler than the dirt in that day ) but a crown of life , iames . . a crown of righteousness , tim. . . a crown of glory . pet. . . yea thou shalt put on glory as a robe , cor. . . and shale shine like the sun in the ●irmament in the glory of thy father , mat. . . look now upon thy dirty flesh , thy clay , thy worms-meat : this very flesh , this lump , this carcase shall be brighter than the stars , dan. . . in short , thou shalt be made like unto the angels of god , luke . . and behold his face in righteousness , psal. . . look in now and tell me : dost thou yet believe ? if not , conscience must pronounce thee an infidel , for it is the very word of god that i speak . but if thou say , thou believest , let me next know thy resolutions . wilt thou embrace this for thy happiness ? wilt thou forgo thy sinful gains , thy forbidden pleasures ? wilt thou trample on the worlds esteem , and spit in the harlots face , and stop thine ears at her flareries , and wrest thee out of her embraces ? wilt thou be content to take up with present reproach and poverty , if it lie in thy way to heaven , and to follow the lord with humble self-denial , in a mortified and flesh-displeasing life ? if so , all is thine , and that for ever . and art not thou fairly offered ? is it not pity but he should be damned , that will needs go on and perish , when all this may be had for the taking ? in a word , wilt thou now close with these proffers ? wilt thou take god at his word ? wilt thou let go thy hold-fast of the world , and rid thy hands of thy sins , and lay hold on eternal life ? if not , let conscience tell thee , whether thou ●rt not distracted , or bewitched , that thou shouldest neglect so happy a choice , by which thou mightest be made for ever . . god will settle unspeakable priviledges at present upon thee . cor. . . heb. . , , . though the full of your blessedness shall be deferred , till hereafter , yet god will give you no little thing● in hand . he will redeem you from your thraldom . iohn . . he will pluck you from the paw of the lyon , col. . . the serpent shall bruise your heel , but you shall bruise his head . gen. . . he shall deliver you from the present evil world . gal. . . prosperity shall not destroy you , adversity shall not separate between him and you . rom. . , , . he will redeem you from the power of the grave , psal. . . and make the king of terrors a messenger of peace to you . he will take out the curse from the cross , psal. . . and make affliction the fining-pot , the fan , the physick , to blow off the choff , purifie the metal , and purge the mind , dan. . . esay . . . he will save you from the arrests of the law , and turn the curse into a blessing to you , rom. . . gal. . . he hath the keys of hell and death , and shutteth that no man openeth , rev. . . & . . and he will shut its mouth , as once he did the lions , dan. . . that you shall not be hurt of the second death , rev. . . but he will not only save you from misery , but install you into unspeakable prerogatives . he will bestow himself upon you , he will be a friend unto you , and a father to you : cor. . . he will be a sun , and a shield to you : psal. . . in a word , he will be a god to you , gen. . . and what can be said more ? what you may expect that a god should do for you , and be to you , that he will be , that he will do . she that marries a prince , expects he should do for her like a prince , that she may live in suitable state , and have an answerable dowry . he that hath a king for his father , or friend , expects that he should do for him like a king. alas , the kings and monarchs of the earth , so much above you , are but like the painted butterflies amongst the rest of their kind , or the fair coloured palmer-worm amongst the rest of worms , if compared with god. as he doth infinitely exceed , the glory and power of his glittering dust , so he will beyond all proportion exceed , in doing for his favourites , what ever princes can do for their● . he will give you grace and glory , and withhold no good thing from you , psal. . . he will take you for his sons and daughters , and make you heirs of his promises , heb. . . and establish his everlasting covenant with you , ier. . . he will justifie you from all that law , conscience , satan , can charge upon you , rom. . , . he will give you free access into his presence , and accept your persons , and receive your prayers , eph. . . eph. . . . ioh. . . he will abide in you , and make you the men of his secrets , and hold a constant and friendly communion with you , iohn . . ioh. . . ioh. . . his ear shall be open , his door open , his store open at all times to you . his blessing shall rest upon you , and he will make your enemies to serve you , and work about all things for good unto you . psal. . . rom. . . . the terms of mercy are brought as low , as possible , to you . god hath stooped as low to sinners , as with honour he can . he will not be thought a fautor of sin , nor stain the glory of his holiness : and whither could he come lower than he hath , unless he should do this ? he hath abated the impossible terms of the first covenant . ier. . . mark . . acts . . acts . . prov. . . he doth not impose any thing unreasonable , or impossible , as a condition of life upon you . two things were necessary to be done , according to the tenour of the first covenant by you . . that you should fully satisfie the demands of iustice for past offences . . that you should perform personally , perfectly , and perpetually the whole law for the time to come . both these are to us impossible , rom. . . but behold gods gracious abatement in both . he doth not stand upon satisfaction : he is content to take of the surety ( and he of his own providing too ) what he might have exacted from you . cor. . . he declares himself to have received a ranson , io● . . tim. . . and that he expects nothing , but that you should accept his son , and he shall be righteousness and redemption to you . iohn . . . cor. . . and for the future obedience , here he is content to yield to your weakness , and to remit the rigour . he doth not stand upon perfection ( as a condition of life , though he still insists upon it as due , ) but is content to accept of sincerity . gen. . . prov. . . though you cannot pay the full debt he will accept you according to that which you have , and will take willing for doing , and the purpose for the performance : cor. . . chron. . . heb. . . and if you come in his christ , and set your hearts to please him , and make it the chief of your cares , he will approve and reward you , though the vessel be marred in your hands . oh consider your makers condescention . let me say to you , as naaman's servant to him ; my father , if the prophet had bid thee do some great thing , wouldest thou not have done it ? how much rather , when he saith unto thee , wash and be clean ? kings . . if god had demanded some terrible , some severe and rigorous thing of you , to escape eternal damnation , would you not have done it ? suppose it had been to spend all your days in sorrow in some howling wilderness , or pine your selves with famine , or to offer the fruit of your bodies for the sin of your souls , would you not have thankfully accepted eternal redemption , though these had been the conditions ? yea further , if god should have told you , you should have fryed in the fire for millions of ages , or been tormented so long in hell , would you not have gladly accepted it ? alas , all these are not so much as one sand in the glass of eternity . if your offended creator should have held you but one year upon the rack , and then come and bid you take your choice , whether you would renounce your sins , accept his christ , and serve him a few years in self-denyal , or lie in this case for ever and ever : do you think you should have stuck at the offer , and disputed the terms , and have been unresolved , whether you were best to accept of the motion ? o sinner return and live ; why shouldest thou die , when life is to be had for the taking , and mercy should be beholding to thee ( as it were ) to be saved ? couldst thou say indeed , lord i knew that thou wast an hard man , mat. . . thou hadst some little excuse ; but when the god of heaven hath stooped so low , and bated so far , if now thou shouldest stand off , who shall plead for thee ? obj. notwithstanding all these abatements , i am no more able to perform those conditions , ( in themselves so easie ) of faith and repentance , and sincere obedience , than to satisfie and fulfil the law. answ. these you may perform by gods grace enabling , whereas the other are naturally impossible , in this state , even to believers themselves . but let the next consideration serve for a fuller answer . . wherein you are impotent , god doth offer grace to enable you . i have stretched out my hand and no man regarded , prov. . . what though you are plunged into the ditch of that misery , from which you can never get out ? christ offereth to help you out ; he stretcheth forth his hand to you , and if you perish , it is for refusing his help . behold i stand at the door , and knock : if any man open to me , i will come in . rev. . . what though you are poor , and wretch●d , and blind , and naked , christ offereth a cure for your blindness , a cover for your nakedness , a remedy for your poverty , he tendereth you his righteousness , his graces . i couns●l thee to buy of me gold that thou mayest be rich , and white ●aiment that thou maist be cloathed and anoint thine eyes with eye-salve , that thou maist see , rev. . , . do you say , the condition is impossible , for i have not wherewith to buy ? you must know , that this buying is without money and without price . esay . . . this buying is by begging , and seeking with diligence and constancy in the use of gods means . prov. . , . god commandeth thee to know him , and to fear him . dost thou say , yea but my mind is blinded and my heart is hardned from his fear ? i answer , god doth offer to enlighten thy mind , and to teach thee his fear : that is presented to thy choice . prov. . . for that they hated knowledge , and did not chuse the fear of the lord , so that now if men live in ignorance and estrangement from the lord , it is because they will not understand , and desire not the knowledge of his ways . iob . . if thou cryest after knowledg , if thou seekest her as silver , &c. then shalt thou understand the fear of the lord , and find the knowledg of god. prov. . , , . is not here a fair offer ? turn you at my reproof : behold i will pour out my spirit unto you . prov. . . though of your selves you can do nothing , yet you may do all things through his spirit enabling you , and he doth offer his assistance to you . god bids you , wash you and make you clean : esay . . . you say you are unable as much as the leopard to wash out his spots : ier. . . yea but the lord doth offer to purge you , so that if you be filthy still , 't is through your own wilfulness . eze , . . i have purged thee , and thou wast not purged . jer. . . o jerusalem , wilt thou not be made clean ? when shall it once be ? god doth wait when you will be made clean , when you will yield to his motions and accept of his offers , and let him do for and in you , what you cannot do of your selves . you do not know how much god will do , upon your importunity if you will but be restless and instant with him . luke . . and . . if god hath not bound himself by express promise to wicked men , to give them grace in the diligent use of the means : yet he hath given them abundant encouragement to expect it from him , if they seek it earnestly in his way . his most gracious nature is abundant encouragement . if a rich and most bountiful man should see thee in misery , and bid thee come to his door , wouldst thou not with confidence expect , at thy coming to find some relief ? thou art not able to believe , nor repent ; god appoints thee to use such and such means , in order to thy obtaining ●aith and repentance : doth not this argue , that god will bestow these upon thee , if thou dost ply him diligently in prayer , meditation , reading , hearing , self-examination , and the rest of his means ? otherwise , god should but mock his poor creatures , to put them upon these self denying endeavours , and then when they have put hard to it , and continued waiting upon him for grace , deny them at last . surely if a sweet-natured man would not deal thus , much less will the most merciful and gracious god. i intended to have added many other arguments : but these have swoln under my hands , and i hope the judicious reader , will rather look upon the weight , than the number . the conclusion of the whole . and now my brethren let me know your minds . what do you intend to do ? will you go on and die , or will you set upon a thorow and speedy conversion , and hold on eternal life ? how long will you linger in sodom ? how long will you halt between two opinions ? king. . . are you not yet resolved whether christ or barabbas , whether bliss or torment , whether the land cabul , kings . . or the paradise of god , be the better choice ? is it a disputable case , whether the abana and pharphar of damascus , be better than all the streams of eden ? or whether the vile puddle of sin , be to be preferred before the water of life , clear as crystal , proceeding out of the throne of god and of the lamb ? can the world in good earnest do that for you , that christ can ? will it stand by you to eternity ? will pleasures , titles , lands , treasures , descend with you , psal. . . tim. . . if not , had you not need look after somewhat that will ? what mean you to stand wavering , to be off and on ? foolish children ! how long will you stick between the womb and the world ? shall i leave you at last no farther than agrippa , but almost perswaded ? why , you are for ever lost , if left here . as good not at all , as not altogether christians . you are half of the mind to give over your former negligent life , and to set to a strict and holy course : you could wish that you were as some others be , and could do as they can do . how long will you rest in idle wishes , and fruitless purposes ? when will you come to a fixed , full , and firm resolve ? do not you see how satan gulls you , by tempting you to delays ? how long hath he toll'd you on in the way of perdition ? how many years have you been purposing to amend what if god should have taken you off this while ? well , put me not off with a dilatory answer . tell not me of hereafter . i must have your present consent . if you be not now resolved , while the lord is treating with you , and woing of you , much less are you like to be hereafter , when these impressions are worn out , and you are hardened through the deceitfulness of sin . will you give me your hands ? will you set open the doors , and give the lord jesus the full and present possession ? will you put in your names into his covenant ? will you subscribe ? what do you resolve upon ? if you are still upon your delays , my labour is lost , and all is like to come to nothing . fain i would , that you should now put in your adventures . come , cast in your lot , make your choice . now is the accepted time , now is the day of salvation : to day if you will hear his voice . why should not this be the day from whence thou shouldest be able to date thine happiness ? why shouldest thou venture a day longer , in this dangerous and dreadful condition ? what if god should this night require thy soul ? o that thou mightest know , in this thy day , the things that belong unto thy peace , before they be hid from thine eyes ! luke . . this is thy day , and 't is but a day . iohn . . others have had their day , and have received their doom ; and now art thou brought upon the stage of this world , here to act thy part , for a whole eternity remember , thou art now upon thy good behaviour for everlasting . if thou make not a wise choice now , thou art undone for ever . look what thy present choice is , such must thine eternal condition be . luke . . luke . . prov. . , , . and is it true indeed ? is life and death at thy choice ? yea , 't is as true as truth is . deut. . . why then , what hinders but that thou shouldest be happy ? nothing doth or can hinder , but thine own wilful neglect , or refusal . it was the passage of the eunuch to philip : see here is water , what doth hinder me to be baptized ? so i may say to thee : see , here is christ , here is mercy , pardon , life , what hinders but that thou shouldst be pardoned , and saved ? one of the martyrs as he was praying at the stake , had his pardon set by in a box ( which indeed he refused , deservedly , because upon unworthy terms . ) but here the terms are most honourable and easie : o sinner , wilt thou burn with thy pardon by ? why do but forthwith give up thy consent to christ , renounce thy sins , deny thy self , take up the yoak , and the cross , and thou carriest the day ; christ is thine , pardon , peace , life , blessedness , all are thine : and is not this an offer worth the embracing ; why shouldst thou hesitate , or doubtfully dispute about the case ? is it not past controversie , whether god be better than sin , and glory better than vanity ? why shouldst thou forsake thine own mercy , and sin against thine own life ? when wilt thou sh●ke off thy sloth , and lay by thine excuses ? boast not thy self of to morrow : thou knowest not where this night may lodge thee . prov. . . beloved , now the holy spirit is striving with you . he will not always strive . hast thou not felt thy heart warmed by the word , and been almost perswaded to leave off thy sins , and come in to god ? hast thou not felt some good motions in thy mind , wherein thou hast been warned of thy danger , and told what thy careless course would end in ? it may be thou art like young samuel , who when the lord called once and again , he knew not the voice of the lord : sam. . , . but these motions and items are the offers , and essays , and the calls and strivings of the spirit . o take the advantage of the tide , and know the day of thy visitation . now the lord jesus stretcheth wide his arms to receive you . he beseecheth you by us . how movingly , how meltingly , how pitifully , how passionately he calleth ! the church is put into a sudden extasie upon the sound of his voice , the voice of my beloved ! cant. . . o wilt thou turn a deaf ear to his voice ! it is not the voice that breaketh the ceders , and maketh the mountains to skip like a calf , that shaketh the wilderness and divideth the flames of fire , it is not sinai's thunder ; but the soft and still voice . it is not the voice of mount ebal , a voice of cursing , and terror ; but the voice of mount gerizim , the voice of blessing , and of glad tidings of good things . it is not the voice of the trumpet , nor the noise of war , but a message of peace from the king of peace , eph. . . . cor. . , . methinks it should be with thee as with the spouse ; my soul failed when he spake , cant. . . i may say to thee , o sinner , as martha to her sister , the master is come , and he calleth for thee , iohn . . . oh now , with mary , arise quickly , and come unto him . how sweet are his invitations ! he cryeth in the open concourse . if any man thirst let him come unto me and drink . iohn . . . prov. . . he broacheth his own body for thee . oh come and lay thy mouth to his side . how free is he ! he excludeth none . whosoever with , let him come and take the water of life freely , rev. . . whoso is simple , let him turn in hith●r . come , eat of my bread , drink of the wine which ● have mingled . for sake the foolish , and live , prov. . , . . come unto me , &c. take my yoak upon you , and learn of me , and ye shall find rest unto your souls . mat. . , . him that cometh to me , i will in no wise cast out . joh. . . how doth he bemoan the obstinate refuser ? o jerusalem , jerusalem , how often would i have gathered thy children , as a hen guthereth her chickens under hot wings , and ye would not . mat. . . behold me , behold me : i have stretched out my hands all the day to a rebellious people . esay . . , . o be perswaded now at last , to throw your selves into the arms of love . behold , o ye sons of men , the lord jes●s hath thrown open the prisons , and now he cometh to you ( as the magistrates once to them acts . . ) and b●●ee●heth you to come out . if it were from a palace , or a paradise that christ did call you , it were no wonder if you were unwilling ( and yet how easily was adam tolled from hence ? ) but it is from your prison , sirs , from your chains , from the dungeon , from the darkness that he calleth you ? esay . . , . and , yet will you not come ? he calleth you unto liberty . gal. . . and yet will you not hearken ? his yoke is easie , his laws are liberty , his service freedom : mat. . . iames . . cor. . . and ( whatever prejudices you have against his ways ) if a god may be believed , you shall find them all pleasure and peace , and shall taste sweetness and joy unutterable , and take infinite delight and felicity in them . prov. . . psal. . . pet. . . psal. . . . beloved , i am loath to leave you . i cannot tell how to give you over . i am now ready to shut up , but fain i would drive this bargain between christ and you , before i end . what , shall i leave you as i found you at last ? have you read hitherto , and are not yet resolved upon a present abandoning all your sins , and closing with jesus christ ? alas , what shall i say ? what shall i do ? will you turn off all my importunity ? have i run in vain ? have i used so many arguments , and spent so much time to perswade you , and yet must sit down at last in disappointment ? but it is a small matter that you turn off me : you put a slight upon the god that made you , you reject the bowels and beseechings of a saviour , and will be found resisters of the holy ghost . acts . . if you will not now be prevailed with , to repent and be converted . well , though i have called long and ye have refused , i shall yet this once more lift up my voice like a trumpet , and cry from the highest places of the city , before i conclude with a miserable conclamatum est . once more i shall call after regardless sinners , that , if it be possible , i may awaken them . o earth , earth , earth , hear the word of the lord , ier. . . unless you be resolved to die , lend your ears to the last calls of mercy . behold , in the name of god , i make open proclamation to you . hearken unto me , o ye children . hear instruction , and be wise , and refuse it not , prov. . , . ho , every one that thirsteth come ye to the waters , and he that hath no money , come ye , buy and eat , yea come , buy wine and milk without money and without price . wherefore do you spend money for that which is not bread , and your labour for that which satisfieth not ? hearken diligently unto me , and eate ye that which is good , and let your soul delight it self in fatness . incline your ear and come ye unto me , hear and your soul shall live , and i will make an everlasting covenant with you , even the sure mercies of david . esay . , , . ho , every one that is sick of any manner of disease or torment , mat. . , . or is possessed with an evil spirit , whether of pride , or fury , or lust , or covetousness , come ye to the physician ; bring away your sick . loe here is he that healeth all manner of sickness , and all manner of disease among the people . ho , every one that is in debt , and every one that is in dist●ess , and every one that is discontented , gather your selves unto christ and he will become a captain over you . he will be your protection from the arrests of the law ; he will save you from the hand of justice . behold , he is an open sanctuary to you , he is a known refuge , heb. . . psal. . . away with your sins , and come in unto him , lest the avenger of blood seize you , lest devouring wrath overtake you . ho , every ignorant sinner , come and buy eye-salve that thou maist see , rev. . . away with thine excuses ; thou art for ever lost , if thou continuest in this estate , cor. . . but accept of christ for thy prophet and he will be a light unto thee , esay . . . eph . . cry unto him for knowledge , study his word , take pains about the principles of religion , humble thy self before him , and he will teach thee his way , and make thee wise unto salvation , mat. . . luke . . iohn . . psal. . . but if thou wilt not follow him , in the painful use of his means but sit down , because thou hast but one talent , he will condemn thee for a wicked and sloathful servant , mat. . , . ho , every prophane sinner , come in and live . return unto the lord and he will have mercy upon thee . be entreated , oh return , come : thou that hast filled thy mouth with oaths , and execrations , all manner of sins and blasphemies shall be forgiven thee , mark . . if thou wilt but throughly turn unto christ , and come in . though thou wast as unclean as magdalen ; yet put away thy whoredoms out of thy sight , and thine adulteries from between thy breasts , and give up thy self unto christ , as a vessel of holiness , alone for his use , and then , though thy sins be as scarlet , they shall be as wooll , and though they be as crimson , they shall be as white snow , luke . . hos. . . thes. . . esay . . . hear o ye drunkards , how long will you be drunken ? put away your wine , sam. . . though you have rolled in the vomit of your sin , take the vomit of repentance , and heartily disgorge your beloved lusts , and the lord will receive you . . cor. . . give up your selves unto christ , to live soberly , righteously , and godly ; embrace his righteousness ; accept his government ; and though you have been swine he will wash you , rev. . hear o ye loose companions , whose delight is in vain and wicked societie , to sport away your time in carnal mirth and jollity with them , come in at wisdoms call , and choose her , and her ways , and forsake the foolish , and you shall live , prov. . , . hear o ye scorners , hear the word of the lord. though you have made a sport of godliness , and the professors thereof ; though you have made a scorn of christ , and of his waies ; yet , even to you doth he call , to gather you under the wings of his mercy , prov. . , . in a word , though you should be sound among . the worst of that black roll , cor. . , . yet , upon your through conversion , you shall be washed , you shall be justified , you shall be sanctified , in the name of the lord jesus , and by the spirit of ou● god , ver . . ho , every formal professor , that art but a luke-warm and dough-baked christian , and restest in the form of godliness , give over thy halving , and thy halting ; be a throughout christian , and be zealous and repent , and then though thou hast been an offence to christ's stomach , thou shalt be the joy of his heart , rev. . , , . and now bear witness , that mercy hath been offered you . i call heaven and earth to record against you this day , that i have set before you life and death , blessing and cursing , therefore choose life , that you may live , deut. . . i can but woo you , and warn you : i cannot compell you to be happy : if i could , i would . what answer will you send me with to my master ? let me speak unto you as abrahams servant to them ; and now if you will deal kindly and truly with my master , tell me , gen. . . oh for such a happy answer , as rebekah gave to them ! gen. . , . and they said , we will call the dams●l , and enquire at her mouth . and they called rebekah , and said unto her . wilt thou go with this man ? and she said , i will go . oh that i had but thus much from you ! why should i be your accuser , mat. . , . who thirst for your salvation ? why should the passionate pleadings and wooings of mercy be turned into the horrid ag●avations of your obstinancy and additions to your misery . judge in your selves : do you not think their condemnation will be doubly dreadful , that shall still go on in their sins , after all endeavours to recall them ? doubtless , it shall be more tolerable for tire and sydon , yea for sodom and gomorrah , in the day of iudgment , than for you , mat. . , . beloved , if you have any pity for your perishing souls , close with the present offers of mercy . if you would not continue and increase the pains of your travelling ministers , do not stick in the birth . if the god that made you have any authority with you , obey his command and come in . if you are not the despisers of grace , and would not shut up the doors of mercy against your selves , repent and be converted . let not heaven stand open for you in vain . let not the lord jesus open his wares , and bid you buy without money and without price , in vain . let not his ministers and his spirit , strive with you in vain , and leave you now at last unperswaded ; lest the sentence go forth against you , the bellows are burnt , the lead is consumed of the fire , the founder melteth in vain . reprobate silver shall men call them , because the lord hath rejected them , ier. . , . father of spirits , take the heart in hand that is too hard for my weakness . do not thou have ended , though i have done . half a word from thine effectual power , will do the work . o thou that hast the key of david , that openest when no man shutteth , open thou his heart as thou didst lydia's and let the king of glory enter in ; and make this soul thy happy captive . let not the tempter harden him in delays . let him not stir from this place , nor take his eyes from these lines till he be resolved to forg● his sins , and to accept of life upon thy self-denying terms . in thy name o lord god did i go forth to these labours , in thy name do i shut them up . let not all the time they have lost ; be but lost hours , let not all the thoughts of heart , and all the pains that have been about them , be but lost labour . lord put in thine hand into the heart of this reader , and send thy spirit , as once thou didst philip , to joyn himself to the chariot of the eunuch , while he was reading thy word . and though i should never know it while i live , yet i beseech thee lord god let it be found at that day , that some souls are converted by these labours : and let some be able to stand forth and say , that by these perswasions , they were wo● unto thee . amen . amen . let him that readeth say amen . finis . reading mr. ioseph allein book , entituled an alarm to the unconverted . reader , who ere thou art dost chance to look , bless god directed thee to such a book : be serious when thou readest , 't is no droul , but that which aimeth to convert thy soul. what mad besotted desperado can take prejudice against this holy man ? who did sincerely nothing else desire , but to prevent thy leaping in the fire ; and pen'd this book out of a true endeavour to keep thee from that lake which burns for i do beseech you read it over ; why ever . will you be obstinate and choose to dye ? know you what heaven is , or can you tell the torments of those damned souls in hell ? now read and pray , o pray that god will give a true repentance , that your soul may live : this book needs no commendum , for no doubt you will commend it , if you read it out : what did i care , so sinners understood , if each word were a tear or drop of blood ? notes, typically marginal, from the original text notes for div a -e the terms of our communion , are either from which , or to which . the terms from which we must turn , are sin , satan , the world and our own righteousness , which must be ●husrenounced . the terms to which we must turn , are either ultimate or mediate . the ultimate is god , the father , son and holy ghost , who must be thus accepted . the mediate terms are either principal , or less principal . the principal is christ the mediator , who must thus be embraced . the less principal are the laws of christ which must be thus observed . the pagans debt and dowry, or, a brief discussion of these questions how far and in what sence such persons of mankinde amongst whom the letter of the gospel never came are not withstanding bound to believe on jesus christ (with some other particulars relating hereunto) : returned by way of answer to a discourse in writing lately sent without name (together with a letter subscribed only t.s.) unto mr. john goodwin, the author as yet unknown to him, yer (as appears by the said discourse) a person of worth and learning, and (as he supposeth) a minister of the gospel / by the said john goodvvin. goodwin, john, ?- . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing g ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing g estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the pagans debt and dowry, or, a brief discussion of these questions how far and in what sence such persons of mankinde amongst whom the letter of the gospel never came are not withstanding bound to believe on jesus christ (with some other particulars relating hereunto) : returned by way of answer to a discourse in writing lately sent without name (together with a letter subscribed only t.s.) unto mr. john goodwin, the author as yet unknown to him, yer (as appears by the said discourse) a person of worth and learning, and (as he supposeth) a minister of the gospel / by the said john goodvvin. goodwin, john, ?- . p. printed by j. macock for h. cripps and l. lloyd ..., london : . reproduction of original in the harvard university library. eng christianity and other religions. conversion. great commission (bible) a r (wing g ). civilwar no the pagans debt, and dowry. or a brief discussion of these questions, whether, how far, and in what sence, such persons of mankinde amongst goodwin, john d the rate of defects per , words puts this text in the d category of texts with between and defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - john pas sampled and proofread - john pas text and markup reviewed and edited - pfs batch review (qc) and xml conversion the pagans debt , and dowry . or a brief discussion of these questions , whether , how far , and in what sence , such persons of mankinde amongst whom the letter of the gospel never came , are notwithstanding bound to believe on jesus christ ( with some other particulars relating hereunto . ) returned by way of answer to a discourse in writing , lately sent without name ( together with a letter , subscribed only , t. s. ) unto mr john goodwin ; the author as yet being unknown to him , yet ( as appears by the said discourse ) a person of worth , and learning , and ( as he supposeth ) a minister of the gospel . by the said john goodvvin , minister of the gospel . who in times past suffered all nations to walk in their own ways : nevertheless he left not himself without witness , in that he did good , &c. act. , but i say , have they not heard ? yes verily , their sound went into all the earth , and their words unto the ends of the world , rom. . . there is no speech nor language where their voyce is not heard . psal. . . caeterum crux ista [ christi ] & in britannia est , & in india est , & in universo orbe terrarum . hieron. in psal. . london , printed by j. macock , for h. cripps , and l. lloyd , and are to be sold at their shop in popes head alley . . the pagans debt , and dowry . sir , about a moneth since i received some papers from you by mr robinson , bookseller , together with a letter , full of respects , and such acknowledgments , which i should neither satisfie my self , nor ( i suppose ) you , to own , though you were pleased to spread the snare in my way . nevertheless to deal freely with you ( because i finde you a man of a far better spirit , more ingenuous then i have yet met with in any antagonist ) my sence is , that every mans estimate of himself for gifts and parts , ought to be commensurable to the grace of god vouchsafed unto him in these things , lest by an undervaluation of himself , his hand be disabled from such service , which god upon the account of such gifts expecteth from him . but sir , neither my genius , nor time , will suffer me to anti-complement with you : onely i cannot but kindly resent that worthy disposition in you , to put honor where it was wanting , and to help with your respects to fill up the pit , which others have digged in the field of my reputation , to finde the treasure of their own . i am sorry that my time , since the receipt of your papers , hath been from day to day , and from hour to hour , so drunk up by other occasions , that i could not , until now , compass any convenient liberty for a perusal of them . nor indeed have i now obtain'd it without the regret of some other engagements on my hand . concerning the weighty business discoursed in your papers , i greatly desire it at the hand of my god , both yours and mine , that i may be able to give you satisfaction in it , or that himself will please to do it by some other hand . for though i verily beleeve that you have pleaded the cause of that which is not , with as much ingenuity and strength , as any other man whatsoever could have done , yet i conceive withall , that whatsoever you have said to encumber the conclusive validity of that argument , about which you profess your self ( and i confess , not without grounds worthy a learned man ) dissatisfied , may be fairly taken off , and to very reasonable satisfaction , whether god will vouchsafe to do it by me , or no . and sorry i am for your sake , that i should ( at present ) be so deeply and indispensably engaged in more publique employments , that i am in no capacity of leasure to follow you {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in your writing with those particularities of satisfaction , which every passage therein respectively requireth . the truth is , that ( according to my principles concerning god ) i am rather {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , then {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , more intent ( of the two ) to promote the concernments of the good of the generality of men , then the accomodations of my particular friends ; though as far as {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} will extend , i am desirous also to observe the just laws of friendship as inviolably as any other man : and though i very much honor you ( how ever unknown ) for those signal parts of christian worth and ingenuity , which by the light of your papers sent unto me i sufficiently discern in you ; yet should i scarce have been entreated to have made you any so large return in writing as this , had i not conceived , that what i should draw up for the satisfaction of your desire herein ( though probably not of your scruple ) might by the publishing of it turn to some account of a more publique benefit and edification . the consideration of the subject matter of your papers , will fall directly & of course in my way , if god should judg it meet to spare me life and health and liberty otherwise , for the composure of the second part of my book of redemption , wherof i give some overture towards the latter end of the book already published : my purpose is there to discuss the contents of your papers more particularly . in the mean time you shall perform the part of a friend to me ( and it will be no point of unkindnes , or ill consequence to your self ) to consider , that the stress of my judgement , standing as it doth about the extent of redemption by christ , doth not lie , or lean , upon the demonstrative clearness or evidence of truth in that argument , about which you are scrupled , nor indeed so much upon any other of the grounds or reasons insisted on in my book for the defence thereof , no nor yet upon them all ; as upon the express pregnancy of the scriptures themselves from place to place , which ( to my understanding ) cānot by any congruous or rational interpretation be drawn another way ; as also upon the scantness and defectiveness of proof universally found in those passages and texts , which are with greatest plausibleness alledged and argued ( proof-wise ) for the contrary opinion . so that though all my arguments should fall to the ground and sink , yet if the scriptures argued by me in favor of that my judgment , will stand in those respective sences , wherein i interpret them , and ( as i judg ) without any violation or breach ( in the least ) of the best , and best-known laws of interpretation , yea and with the observation of them all , the doctrine maintained by me will stand impregnable , and like the good word of god it self , irreprovable . i do not speak this , as if i were either conscious , or jealous , of any weakness , or non-concludency , in any of my arguments proposed and discussed in the . chapter of my book of redemption : but to let you know , where , or in what , the first-born of my strength and confidence of truth , in what i hold concerning redemption , resideth : and what weapons of all others they are , which you must take from me , before i can surrender . but sir , very briefly , and according to the short tedder of my time , to touch some of the more material heads of your discourse , though ( haply ) not in the same order , unto which i might be directed by your papers , but onely as they come to remembrance , some days after my perusal thereof , as not having leasure for a second review . . by your judgment , which stands for a possibility of repentance ( i presume you mean that which is true , and accompanying salvation , because otherwise you should not counter-argue me in my notion ) without faith , i perceive you are a man of the same conscientious confederacy with me in leaving the road , when you judg the truth lies beside it : notwithstanding at this turn i conceive you leave it without cause . for if there may be a repentance found and saving without faith , either it must be a work or fruit of the law ( whether natural , or positive , it varieth not the case we now speak of ) or else of some third covenant made by god with men in order to their salvation , really distinct both from the covenant of works in the law , and from the covenant of grace in the gospel . for you cannot affirm it to be a work , or fruit , of the gospel , because you hold , . that it is required of those , to whom the gospel is never vouchsafed : and , . that there is no law or commandment given unto such persons , which are in no capacity of yeelding obedience to it : ( which latter principle will do you worthy service at many turns , if you will work it accordingly . ) that the repentance you speak of , is any fruit or work of any third covenant , is not ( i presume ) in your thoughts : however , i am not able to comprehend what this third covenant should be . that it cannot be any work of the law , or of the covenant of works , is evident from hence ; because by the works of the law shall no flesh be justified ; whereas this repentance is judged by you to be both justifying and saving . besides , it is the common and known opinion of learned divines ( and doubtless of good accord with the truth ) that the law knoweth no repentance . for the tenor of the law is more district and inexorable : cursed is every man that continueth not in all things which are written in the book of the law to do them , galat. . . by the way , your notion that adam , during the interìm between his fall , and the evangelical promise of the womans seed made unto him , was obliged to repentance , is but a mistake . such an interìm supposed , adam was therein no more obliged to repentance , then the devil is since his fall . the premisses considered , when i argued the command of god to beleeve , from his command unto men to repent , acts . . you had no commendable cause of that false demand ; sed quid hoc ad iphicli boves ? but i consider how hard a thing it is for a man not to be a little warm in a contest ; and i could for iphiclus his oxen , return balaams ass in exchange : but i shall not go forward with the bargain . certainly when god commands men to repent , he doth in the very substance and import of this duty , command them also to beleeve ; in as much as that repentance , which he at any time commands , is evangelical , and of a saving tendency ; and so can be no work of the law , unless it be the law of life , ( i mean , the gospel . ) from the said premisses it further appeareth , that the gentiles , to whom the letter , or written letter , of the gospel never came , and amongst whom the name of christ ( haply ) was never named , may yet in sufficient propriety of speech , and with largeness enough of truth ( though not in that critical formality of the signification of the words {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and praedicare , which you urge from grammarians and civilians ; a curiosity of dialect which the holy ghost commonly neglecteth , yea and grammarians and civilians themselves a ) may be said to have , and to have had , the gospel preached unto them . the gospel is said to have been preached unto the ancient jews , heb. . , . yet christ by name was not preached unto them , nor known amongst them . and as the rock , out of which moses , or god by moses , gave them water to drink , is said to have been , christ , viz. spiritually , in type , or representation : in like manner , yea and with much more pregnancy and neerness of signification , and revelation , the patience , and goodness , and bountifulness of god dayly vouchsafed unto the heathen , may be termed , christ . and upon this account the apostle clearly implieth , that the goodness of god leadeth men to repentance , ( rom. . . ) and consequently ( the premisses evincing it ) unto faith in christ , whether known , or not known , by them . for god being by the light of nature , known , or at least {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , knowable , to be infinitely just , infinitely bent in hatred and severity against sin ; when notwithstanding he shall express himself in goodness , and patience , and bountifulness towards those , who know themselves to be sinners , hereby he sufficiently testifieth and declareth unto them , that his justice and severity against sin have been ( and this must in reason needs be supposed to have been , by a way or means proportionable to so great and glorious an effect ) satisfied , and that he hath so far accepted an attonement for them , that in case they shall truly repent of their former sins , and persevere repentant unto the end , they shall escape the punishment due unto their sins , and consequently be saved . and what is this , being interpreted , but to have {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the effect or substance of the gospel preached unto them ? the scriptures in several places ( which i have not leasure at present to examine or discuss ) plainly insinuate a capacity in the heathen , yea in all men by the light of nature ( i mean , where this light is given , and shineth ) by such a regular and rational process of discourse , as that mentioned , to attain or make out this evangelical conclusion , that some mediation , some attonement or other , hath been made , and accepted by god , for the sins of men . but i demand ( saith the apostle paul , ) have they not heard ? yes verily ( saith he ) their sound went forth into all the earth , and their words unto the ends of the world . he had said in the verse immediately foregoing , that faith comes by hearing : in this verse , he shews ( in an answer which he gives to a demand or question put by him ) what hearing it is , by which faith comes ; or at least what hearing is sufficient to beleeve upon , or to produce faith . this hearing , he saith , is the hearing of that sound , and of those words , which the heavens , and the day , and the night speak , and that are gone forth into the ends of the world , ( as appears by the place , in psal. . from whence these words are cited . ) if you ask me , but what is the sound , or what are the words which the heavens , and the day , and the night , i. e. the constant course of the providence of god , in the government of the world , speak in the ears of all nations , and of all people , that faith should come by the hearing of them ? i answer : they are the words of eternal life too , as well as those , which ( as peter acknowledgeth ) our saviour himself had to speak ; yea and did speak upon all occasions ; onely they are not so plainly spoken , as he was wont to speak : their parable is somewhat more dark , and harder to be understood . but the sence and import of what the heavens moving still in their natural course , and the gracious providence of god , joyntly speak in the ears of all flesh , is , that god is taken off from the fierceness of his displeasure against sin , and that he holds forth his white flag , and offers terms and conditions of peace unto the world ; and that upon their coming into him by repentance , they shall be received into grace and favor . and what is this but the very tenor , sum , and substance of the gospel ? which yet is more plain from that of the same apostle , acts . to the men of lystra . who ( saith he , speaking of god ) in times past suffered all the gentiles to walk in their own ways . nevertheless he left not himself without witness , in that he did good , and gave us rain from heaven , and fruitful seasons , filling our hearts with food and gladness . in respect of what was it , that god left not himself without witness amongst the gentiles , even then when he suffered them to walk in their own ways ? ( viz. without admonishing and directing them how to walk , and what to do , after any such manner as now he doth by the letter of the gospel sent amongst them : ) what did the witnesses the apostle here speaks of , witness concerning god , or , on his behalf ? doubtless he doth not speak here of his godhead , nor of his power , nor of his wisdom , as if his meaning were , that god left not himself without witness of these ( though it be true , that he did not leave himself without witness , i. e. means of convincing men , of these also , ) but the works of creation , as distinguished from the works of providence ( whereof he here speaks ) are sufficient witnesses of these , according to the tenor of rom. . . and besides there are natural impressions of these in the spirits and consciences of men , which are witnesses on gods behalf thus far . but doubtless , that in god , or concerning god , which ( as the apostle here saith ) god intended should be testified or witnessed on his behalf unto men , was somewhat , more secret , more out of the way ( as it were ) of mens , common thoughts or apprehensions ; and particularly it was that gracious and good affection which he bears unto the world through jesus christ , his inclination unto peace with men , upon their repentance ( which is the substance of the gospel . ) this appears , . by the nature or quality of the witnesses here spoken of , which were , gods giving men rain from heaven , and fruitful seasons , his filling their hearts with food and gladness . such witnesses as these , are onely proper to testifie grace , and love , and desire of the good of those , to whom they are given , in him that giveth them . they plainly shew , that he that bestows them , is not extream , useth not extremity against those that do amiss ; and consequently that he is by one means or other , taken off from the rigor of his justice , and severity of his wrath against sinners . and , . it appears from hence ; because paul , who was not onely a diligent and faithful preacher of the gospel where ever he became , but was in special manner designed to be an apostle to the gentiles , preached no other doctrine but this at lystra ( a city of the gentiles ) upon that great opportunity that was now offered him . we cannot think that he should onely preach a philosophical or metaphysical sermon , concerning the essence or natural properties of god onely ; but that which was evangelical , and favoring of the gospel . now the holy ghost recording either the whole , or ( at least ) the sum and substance of what he preached in this place , reporteth nothing evangelical as spoken by him , except this be acknowledged for such . so that clear it is from the scriptures , that all the world , even those that are most straitened and scanted in this kinde , those that have not the letter of the gospel , have yet sufficient means of beleeving granted unto them ; of beleeving i mean , . that god is , . that he is a rewarder of those that diligently seek him : which is all the faith or belief that the apostle makes simply and absolutely necessary to bring a man unto god , i. e. into grace or favor with him , heb. . there are several other scriptures that speak home to this point , besides those argued ; particularly , that rom. . . or despisest thou the riches of his goodness , and forbearance , and long-suffering , not knowing that the goodness of god leadeth thee to repentance ? the long-suffering and goodness of god are said to lead men to repentance , because they testifie , according to a rational and clear interpretation , a willingness and readiness in god , to receive all such into grace and favor with himself , who shall unfeignedly repent of their sins . there is no other consideration , but this ( at least , none without this ) in respect whereof , the patience or bountifulness of god , can be said to lead , i. to perswade or invite , to repentance . there is no motive or perswasive , whereof sinners are capable , unto repentance , without hope of pardon upon repentance . in the mean season , you see it clear from the scriptures ( and the scriptures , as ye have seen , run parallel with evident and clear reason all along in this point ) that even heathen men , and those that want the history of the gospel , have yet a sufficiency of means whereby to beleeve , and so to prevent the wrath and indignation which is to come : in which regard , they are altogether unexcusable , if they do it not . consonant unto these things argued from the scriptures , are the judgments of our best protestant divines , at least when overshadowed with the spirit of truth . for-though ( saith calvin ) there will be found nothing in the world worthy the favor of god , yet he sheweth himself propitious unto the whole world in that he calls all men without exception to beleeve in christ , which is nothing else but an entrance into life . a so likewise wolfgangus musculus , after the same manner it is in this redemption of mankinde , of which we speak : that reprobates and desperately wicked men partake not of it , is not through any defect of the grace of god : nor is it meet , that , for the sons of perdition sake , it should lose the glory and title of an universal redemption , since it is prepared [ or , procured ] for all , and all are called to it b our english divines themselves in the synod of dort , express themselves to the same purpose thus : so then christ dyed for all men , that all and every one , by the mediation of faith , may through the vertue of this ransom , obtain remission of sins , and eternal life . so that the express sence of these men is , that even the heathen themselves , omnes & singuti , to whom the gospel was never preached ( in your sence , i mean ) by men , and in the letter of it , are yet called by god to it , yea and may so beleeve , that by the mediation of their faith , through the ransom payd for them , they may obtain salvation . but suppose we ( for argument sake ) that the heathen , to whom the gospel was never orally preached , were not in an immediate capacity of beleeving it ( upon those terms of beleeving lately signified , ) yet this proves not but that they might be in a remote capacity of beleeving it ; such a capacity i mean , which by a regular and conscientious exercise and acting of those worthy abilities , which god had conferred upon them , might , by the ordinary blessing , and according to the standing course of the gracious providence of god in such cases , have risen up and grown to an immediate capacity in this kinde . so that ( for example ) an heathen man , who never heard of the name of christ , may notwithstanding , by means of the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , i. e. the effect of the law written in his heart , quit himself to such a degree of well-pleasing unto god , that god will not fail to reveal or make known his son christ unto him , after some such manner and degree , which shall be saving unto him . this is the express doctrine of learned m. bucer . here ( saith he , writing upon rom. . ) let us observe two things : that god in no age whatsoever left men destitute of the doctrine of salvation . therefore who ever at any time perished perished through their own default [ or neglect . ] for god so bedeweth [ or besprinkleth ] nature with his light , that they onely remain strangers unto righteousness , who willingly and of their own accord cast it from them . there are at this day nations not a few , to whom the gospel of christ is not sincerely preached : others there are , who hear nothing of it . but if these did not voluntarily put from themselves the desire of righteousness , the lord ( questionless ) would so antmate [ or enliven them ] with his spirit , that they should [ or , might ] perform the things of the law , commit themselves wholy to his [ grace , or ] goodness , and do unto their neighbors what they would that they should do unto them . hence it would come to pass that god would sooner send an angel unto them , as he did unto cornelius , then suffer them to remain ignorant of his christ . but whilest through impious ingratitude , they detain his truth revealed unto them in unrighteousness , they do not onely deserve to have no more of the good spirit of god given unto them , but even to be given up to a reprobate sence , &c. the other thing to be taken notice of , is , that we our selves also harken unto the work , or effect of the law , which is written in our hearts , that same right and divinely impressed sence of things within us , whereby we are continually called upon for holy and honest courses , and called back from those that are dishonest , &c. afterwards , upon vers . . of the same chapter , he hath these words : but ( as we formerly also shewed ) this was rather that which paul intended , viz. to offer to the consideration of the jews , that the gentiles , even before christ was revealed unto them , were partakers of true righteousness a . the clear result of this discourse is , that the heathen , who never had the gospel , or christ , de facto preached in the letter , or by men , unto them , were yet in a sufficient capacity of doing such things , upon the account whereof god would have revealed them unto them by one means or other , and this upon such terms , which should have been available to salvation . i might add much from calvin and other protestant writers of best account , of like import , who very frequently and familiarly in their writings promise with greatest confidence , the super-vening of the saving grace of god , unto the regular industry and diligence of men , in the improvement of the light they have received . yea , the substance of this doctrine is ever and anon preached by those , who are by some counted pillars of the ministry amongst us at this day : who notwithstanding again destroy that faith , which they build up in such a doctrine , by denying the universality of redemption by christ . mr edmond calamy ( in a sermon preached by him jan. . . on chron. . . ) amongst many other passages pointing the same way , taught his people and hearers thus : a wicked man may do that , which is right in the sight of the lord , by the light of nature , and by the help of common grace . and although god be not bouna to reward him for it , yet i doubt not but god , out of the abyss of his mercies , if he make use of common grace ; i do not doubt ( i say ) but god out of his abundant mercy , though he be not bound unto it , yet will give him spiritual [ or , special ] grace : if he make use of common nature well , god will finde some way or other to do good to that mans soul . luk. . . if therefore you have not been faithful in the unrighteous mammon , who shall commit to your trust the true riches ? this place seems to hold out thus much ; that if a man improves the outward mercies of god , or the work of common grace , god will entrust that man with better riches ; god will finde out a way to do that man good . afterwards ( in the same sermon ) thus : thou oughtest to do according to the gift and power , which god hath given thee in a natural way : and that god , which hath given thee power to do it in a natural way , will ( no doubt ) assist thee with power to do things in a spiritual way . for that man which improves his natural talent , god will one time or other entrust him with a spiritual talent . for there was never any man went to hell for , cannot , but for , will not . if you shall please further to peruse my answer to mr jenkin , entituled , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , pag. , , , &c. you shall finde the concurrent judgment of some others of no mean esteem for learning , piety , and whatsoever is called orthodox amongst us . and the truth is , that in such a doctrine as this , they cleave to the scriptures themselves , and are one spirit with them . for when our saviour , towards the cloze of the parable of the talents , teacheth thus : for unto every one that hath , shall be given , and he shall have abundance ; but from him that hath not , shall be taken away , even that which he hath ; he clearly avoucheth this for truth , that whatsoever a mans original stock , in gifts or endowments in one kind or other , from gods hand shall be , be it never so weak , small , or inconsiderable , yet by a careful employment , it shall , through the grace and blessing of god hereupon , improve to a spiritual estate , which is therefore compared to an abundance , because the possessor hereof is enriched above measure by it . for that our saviour by , him that hath , and to whom he promiseth , that more shall be given , doth not mean a person already converted , regenerate , or endued with true faith , saving grace , or the like , so neither , by him that hath not , him that wanteth saving grace , is evident ; . because by the servants who received the talents , as in a glass , is represented the state and condition , not of beleevers onely , or those that shall be saved , but of the generality of mankinde , or ( at least ) as well of such who will perish , as of those who shall be saved . this is evident from that which the parable relateth concerning the unprofitable servant , who went and hid his talent in the earth ; for which his lord commands him to be cast into outer darkness , where there is weeping and gnashing of teeth . now the words under debate were uttered by our saviour , upon occasion of this severe award ( as it may seem ) which the lord passed against this unprofitable servant ; take therefore the talent from him , and give it unto him that hath ten talents . of the equity of this order , he gives an account in the said words : for unto every one that hath , shall &c. plainly implying , that by him that hath , he meaneth , him that hath upon improvement , or ( which comes to the same ) him that sheweth and declareth that he hath [ somewhat given him ] by his employment and improvement of it : for otherwise , he that had his talent taken from him because of his hiding , or non-employment , of it , had , as well as the other , by original gift . and if by , him that hath , he should mean , him that hath , simply , or , in any consideration , then he that had received the one talent , notwithstanding his hiding it , should have had given unto him , and so had more abundantly , as well as the other . again , . there is no ground , nor ( i suppose ) colour of reason , or ground , to conceive , but that all the talents ( mentioned in the parable ) the five , the two , the one , were all of one and the same nature , or kinde ; and that none of them signified any supernatural , or necessarily-saving grace , but onely natural gifts , or endowments , such as men unregenerate were capable of , as well as regenerate . nor do either calvin himself , musculus , or any other of our protestant expositors , give the least intimation of their sence to the contrary , in their commentaries upon the said parable ; though musculus be more assertive and express in the point , then any of the rest that i have seen . amongst the ancient , ambrose , by these talents , understands the gifts or endowments of natural reason b ; which differs not at all in any thing material from the sence of our late orthodox interpreters . if then by the talents be signified endowments or gifts of nature , and such as the generality of men receive from god in some measure and degree , or other , evident it is from the clause under consideration , unto him that hath shall be given , &c. that by a faithful and careful use of those natural abilities , that light of reason , conscience and understanding , which every person of mankinde under heaven receiveth from god , he may and shall receive from him yet further , that which shall be of a saving import and consequence unto him . for that , by that which is ( in the parable ) promised to be given , and that in abundance , to him that hath , must of necessity be meant somewhat that is of a spiritual and saving nature , is evident from the carriage of the same parable ; where the servants , who had received the talents , and employed them faithfully ( by whom are typified our saviours , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , those that have , as was lately said ) are graciously invited by their master into his joy : enter thou into thy masters joy : so to the other ; enter thou into thy masters joy . now if either god , or christ , be signified and meant by the master of these servants ( as i suppose no man questions , but that either the one , or the other , are typified hereby ) by , entering into their joy , cannot be meant a receiving of a greater measure of natural gifts or endowments , nor of receiving any reward which belongs to persons qualified onely with such endowments as these , but , salvation , or eternal blessedness and glory . if so , it roundly follows , that by what christ promiseth shall be given to him that hath ( in the sence declared ) is meant somewhat of a saving consequence , as regenerating grace , the sanctifying spirit of god , faith , and the like . and promising , not onely , or simply , that to him that hath , shall be given , but further , that he shall have abundantly , he clearly signifieth , that in case men will provoke , stir up , and lay out themselves accordingly in the improvement of such abilities and gifts , which shall from time to time be vouchsafed unto them , they may , by vertue of the bounty and gracious decree of god in that behalf , attain and receive from god what proportion or measure of the spirit of grace , and of god , they can desire . what hath been argued , and ( i suppose ) demonstratively proved from the parable of the talents , and more especially from this promise or engagement of our saviour , to him that hath , shall be given , viz. that upon a regular and reasonable improvement of those principles or abilities ( which we more commonly , then properly , call , natural ) vouchsafed by god unto men , they shall certainly receive from him that which is spiritual and saving , might be further evidenced and confirmed from many other scriptures ; as from mat. . . mark . . luk. . . ( where the same promise , almost in the same words , upon a like occasion , is made , and taught for sound doctrine , by our saviour ; ) so likewise from mat. . , . mark . . luk. . . & . . joh. . , . eph. . . rom. . , , , &c. hebr. . , &c. ( besides twenty more . ) in all which places there is a perfect eye of the notion contended for , visible enough to him that shall narrowly look upon them , and enquire into them . and indeed the opinion or doctrine it self , which we now plead , is so rational , so intimously comporting with , and suitable to , the genius and main design of the gospel , which is to advance godliness , and all excellent and worthy ways and works amongst men , that there is nothing can be alledged against the truth of it , but what upon due consideration will be found manifestly prejudicial and obstructive to the practice of godliness , and of things worthy and honorable amongst men . from these discussions then it clearly follows , that the heathen , who onely have , or have had , the benefit and help of the light of nature , together with those impressions of good and evil which accompany it , are , and have been , by means hereof , in such a capacity of having the gospel , if not preached , yet ( which is altogether as much , or rather more ) revealed unto them , and consequently of beleeving it , that were they , had they been , true and faithful to the dear interest of their own peace and happiness , they may , and might beleeve it , if so , the want of the letter , or oral preaching of it unto them , doth not excuse them from sin in their non-beleeving it ; unless we shall say , that the committing of one sin , excuseth from the guilt of another , or that the neglect of one duty , dischargeth from the obligation of another . . ( and lastly ) suppose and grant we yet further ( for argument sake ) that the heathen actually wanting the letter and external ministry of the gospel by men , were in no capacity at all of coming to the knowledg of it , either by the works of creation and providence , nor yet by any improvement of their natural abilities ( possible unto them ; ) yet it must needs be acknowledged that they were in a capacity of being made partakers even of the letter and oral administration hereof , in such a sence , as all nations are in a capacity of having and enjoying such merchandize or commodities , which are exportable from any one nation under heaven , and may be had by recourse and equitable applications made to this nation for them . when god erected and set up , first his tabernacle , and afterwards his temple , amongst the jews , together with that entire systeme or body of his ceremonial worship , wherein , though under types and figures , he discovered his gracious counsel and intentions by jesus christ towards the world , and ( indeed ) preached the gospel , though his intent and purpose herein was to priviledg and accommodate this nation above any other people and nation under heaven , yet was it no part of his minde , that these discoveries of himself , or the great blessing accruing thereby unto men , should be so confined or appropriated unto this people , but that all the world , and all the nations round about them , far and neer , yea and every particular person , born or dwelling in any of these nations , might , if they pleased , have had part and fellowship with them in all this grace and blessedness , as many actually had , who became proselytes to the religion and worship of this nation . yea all the priviledg or prerogative which this nation had above others , in , or about the word , and worship of god , the apostle paul resolveth into this , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , rom. . . that they were entrusted with , made feoffees ( as it were ) in trust of that great treasure , the oracles of god , not for themselves , nor their posterities onely , but for the world , or generality of mankinde ; even as the same apostle , speaking of himself , and of the gospel , saith ( in the same word , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , gal. . . ) that he was entrusted with it for the gentiles , or gentile part of the world , as peter was for the circumcision , i. e. the jews . this apostle , as in consideration that the said ceremonial worship , or mosaical gospel , was committed , or deposited in trust with the jews , he calls it , theirs , ( rom. . . ) so because they were entrusted with it on the behalf of the world , elsewhere calls it , in respect of the several members , parts , and veins of it , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the rudiments , or elements , of the world , ( gal. . . colos. . , . ) meaning , those mosaical ceremonies and observations , which god delivered unto jews by moses , for the nurture and training up of the world ( during the infancy and pupillage of it ) in the knowledg of god , and the things of their eternal peace . in like manner , in that spirit of prophecy , which god poured out so abundantly upon this nation , in those prophets which he raised up and sent unto them from time to time , to instruct , admonish , reprove , declare unto them things to come , &c. he had respect , as well to the nations of the world , as to the jews themselves , as appears by sundry particular prophecies , which much more neerly concerned other states and nations , as babylon , egypt , tyre , edom , moab , &c. then the jews . athanasius ( among the fathers ) very excellently and fully to this point discourseth in his treatise concerning the incanation of the word of god : where , having affirmed that the grace of that image stamped upon men according to the likeness of god , is , and was , sufficient to afford unto men the knowledg of the word of god ; and yet , that , in case men should neglect to know him , by looking into themselves , he had provided this remedy for such their weakness , viz. that by the works of nature they might understand him to be the workman , &c. he advanceth his discourse in words to this effect . but when as the negligence of men by degrees grew worse and worse , god yet again provided for this weakness also , sending unto them laws and prophets familiar with them [ or , which might be well known to them , ] that in case it were troublesom unto them to look up towards heaven , they might receive instruction from their neighbors , [ or , neer at hand . ] for one man may learn of another that which is excellent , neerer hand . so then they might by lifting up their eyes to the vast magnitude of the heavens , and considering the sweet harmony of nature [ or , the creation ] come to know the word of the father to be the captain [ or guider ] hereof , and that by his providence over all things , he discovers and makes known the father unto all men , and that he therefore gives motion unto all things , that all men by him may know god . or if this were grievous to them , they might converse with saints [ or , holy men , ] and from these learn to know god the maker of all things to be the father of christ , and that the worshiping of idols is impiety , and full of all ungodliness . they might also by the knowledg of the law abstain from all transgression , and live righteously [ or , vertuously . ] for the law was not [ brought into the world ] for the jews onely , nor were the prophets sent onely for them [ or , their sakes . ] they were sent indeed unto the jews , and of the jews were persecuted : but they were the sacred and publique school of the whole world , to instruct men as well in the knowledg of things appertaining unto god , as in matters relating to the discipline and government of the soul c . consonant to the import of this discourse , is that of calvin also , transcribed by me , pag. , . of my redemption redeemed : toward the cloze whereof he speaketh words to this purpose : although indeed there was no necessity to seek him [ god ] very far , by reason that each one might finde him in his own self , being that we are all kept and preserved by his vertue dwelling in us . in the mean time , to manifest more imply his goodness and infinite clemency amongst men [ or , towards men ] he hath not contented himself to instruct them by all such documents , as those we have exprest , but hath specially given to understand his voyce to a certain people , &c. [ meaning , that from , and by means of , these , the rest of the world might have opportunity to receive the knowledg of those things , which were revealed unto them , not for their own sakes onely , but for the accommodation and benefit also of all others . ] if you please to peruse the commentaries of our best protestant writers upon those passages of christ , joh. . , , . sent you to reap that , whereon you bestowed no labor : other men labored , &c. you will find many things directly pointing towards the notion in hand . calvin himself acknowledgeth that some understand these passages as well of the gentiles , as the jews ; and confesseth , that in all ages there were some grains [ or , seeds ] of piety [ or , true religion ] scattered over the whole world d . gualter writing upon the said verses , plainly affirmeth , that the fathers and the prophets , by their diligent husbandry about the lords field , sew the seeds of true piety all the world over e . again , a little after he saith , that god used the labor and ministry of the patriarchs and prophets in tilling or culturing the world , and preparing it for the evangelical harvest f . afterwards he sheweth at large , into what countries , first the partiarchs travelled , spreading abroad where they came , the sweet savor of the true knowledg of god ; and then , how the prophets following them , by the spreading of their sermons and prophecies into divers nations far and neer , advanced the same service : which also he further saith was much promoted by means of the captivities and banishments of the jews , in assyria , babylon , and over all the east . having hereunto added the consideration of the translation of the scriptures ( then extant ) or of the old testament , into the greek tongue , procured by ptolomy philadelphus king of egypt after the babylonian captivity , which ( as he truly saith ) was of very great consequence for the propagation of the knowledg of the true god through the world , he concludes that these particulars did much facilitate and help forward the work and labors of the apostles in the conversion of the world . hugo grotius likewise upon the same place to the same purpose : the field was broke up , and brought into tilth , by the prophets , who not onely in judea , but in many other countries and nations amongst the gentiles , both by word and writing awakened men to the worship of the one god , which is the seed of an evangelical harvest , or enerease g . thus then you see that it is not my sence alone , but the judgment likewise of many wiser and more learned men , that god in setting up that great light of the knowledg of himself in the land of judea , which some conceive to be the center or middle part of the habitable world , and amongst the jews , as upon a candlestick , did intend the benefit and blessing of the shining of it throughout the great house of the whole world . and as many did partake of this benefit and blessing , who inhabited countries far remote from the jews , joyning themselves unto the people of the god of abraham , so had all others the opportunity of doing likewise . and though remoteness of country , or dwelling , from judea , might haply be some extenuation or mitigation of the sin of mens remaining ignorant of god , his true worship , and service , and of those spiritual mysteries , which were to be learned in judea ; yet was it no adequate or sufficient excuse thereof . these things duly weighed and considered , the particulars objected by you against that proposition of mine , about which ( it seems ) you are at present dissatisfied , appear reconcilable enough to it , and fairly answerable . for , . whereas you argue , that all men have not a legal tye or obligation upon them to beleeve on jesus christ , and upon this account cannot stand bound to beleeve on him ; i answer , by denying your antecedent , and affirm , that all men [ i. e. all men not wholy disabled , either through want of years , or defect of natural capacity , to beleeve ; though there be a sence , which the schoolmen term , sensus divisus , wherein even such persons as these are under a tye of beleeving , ] but all others ( i affirm ) are simply and directly under an obligation of beleeving on jesus christ . whereas you further argue ; if so , then are they under this obligation , either by the law of nature , or else by some positive law of god ; and affirm , that by neither ; and hence conclude , not at all : i answer ; the obligation you speak of lieth upon them , by the force and authority of both these laws . first , the law of nature requireth all men , teacheth all men , . to seek and enquire after god , i. e. the knowledge of his nature , attributes , excellency and perfection of being . . after the richest and best discoveries of his will and pleasure concerning men , which are anywhere to he found . . ( and lastly ) this law requireth likewise of all men , to submit unto every part of the will and pleasure of god concerning them , being any ways made known to them . otherwise we must hold , either that this law teacheth not men , to regard , minde , look , or listen after any manifestation or dicovery , which god makes of himself in any part of the world , but onely neer to them , and ( as the saying is ) under their noses , or within their own thresholds ; or else that it teacheth them to rest satisfied with such . discoveries in this kinde , which are imperfect , and unsatisfactory : or lastly , that it doth not teach them to submit to the will of god in all things , as far as it shall be discovered unto them . none of all which can be affirmed with truth , or likelyhood of truth . first then , if the law of nature requireth of all men ( except the before excepted ) to enquire after the best and fullest discovery , which god anywhere maketh of himself , his will and pleasure concerning men ; and , . if the gospel be the fullest and richest discovery in this kinde , which he hath made , or which is to be found ( which i presume is no christian mans question : ) and lastly , if it be the express revealed will of god in this gospel-discovery of himself , that all men who hear of it , or come to the knowledg of it , should beleeve in his son jesus christ ; it roundly follows , that by the law of nature , all men of years and competent understanding , stand obliged to beleeve in christ , either in sensu composito , as viz. if they have , or have had , the letter of the gospel , or live , or have lived , under the found of the ministry of it ; or else in sensu divisa , viz. in case the gospel hath never yet in the letter or ministry of it been revealed unto them . nor is that which you alledg concerning the inability of the light of nature to discover , that there was , or ever would be , such a man and mediator as jesus christ , much considerable to your purpose , though it should be granted in as ample terms , as you propound it . for what though the light of nature be not sufficient to make such a discovery , yet is it sufficient to teach men that it is their duty to enquire and harken out what discoveries god maketh of himself in the world : and when they have heard of , or found out , the discovery you speak of ( i mean of such a man and mediator as jesus christ ) it is able to inform and teach them that it is their duty to beleeve in him accordingly . the light of nature ( probably ) is not sufficient to inform every member or subject in a state or commonwealth what laws or statutes the parliamentary or legistative authority of their state , will enact , or impose upon the respective members hereof . nor can it reasonably or equitably be expected from the persons invested with the legislative power , that they should cause all the laws which they enact from time to time for the due government of their state , to be proclaimed by an officer of state at every particular mans door , no nor yet in every particular village or town , to oblige the inhabitants to a subjection unto them . it is sufficient for such an end and purpose as this , if they be proclaimed , published , or promulgated in the metropolis or head city of this state , where , or from whence all and every the respective inhabitants and subjects hereof , may and ought to receive information of them , what they be . and they that live most remote from the said metropolis , or place , where the publication of the said laws is made , are notwithstanding as well obliged to the observation and keeping of them , as the inhabitants of this city it self , though these , by reason of their dwelling , have a readier and better opportunity to come to the knowledg of them . in like manner god being the absolute monarch of , and lawgiver unto , the world , it is sufficient for him , and as much as can reasonably be expected from him , onely that he should take care and provide , that that great law of life and death , the gospel , should be published , and promulgated in some eminent place , or places of the world , from whence all other parts of the world round about might have an opportunity to receive the knowledg of it . nor are any of the respective subjects of this great kingdom of the world , priviledged or exempted from yeelding obedience and subjection to their king in that great law of his gospel , because of any remoteness of their dwellings from those places , where he hath made any solemn publication of it , or because he hath not sent a publique : officer of heaven , an authorized minister of this gospel home to their houses , to proclaim or publish it within their doors . so that ( by the way ) the meaning of those demands of the apostle , on which you insist , how shall they beleeve on him , of whom they have not heard ? and how shall they hear without a preacher ? and how shall they preach , except they be sent ? the meaning ( i say ) of these interrogatories , or any of them , is not , either as if no man could possibly beleeve the gospel , but he that had personally heard it preached by a minister , or that men could never come to hear it , but onely from the mouth of such a minister ; or that none could publish it upon such terms , as to cause it to be beleeved by men , but some such minister onely ; all such suppositions as these are palpably irrelative to the minde of the apostle in those demands . his meaning in them is onely to imply , . that the world , having generally so corrupted themselves with all manner of wickedness , and voluntarily estranged their hearts and minds from god , were in no likely posture or condition to be brought to beleeve on him by means of christ , or on christ himself , without the opportunity and advantage of some declaration or report of the gospel made in one kinde or other unto them . . that they were not like to hear of god , or of jesus christ , in the gospel , had there not been some , one , or more , to have preached , or published it in the world . . ( and lastly ) that there was no likelyhood , that any such man , or number of men , would ever have been found or heard of , who should , or would , have preached or published the gospel , or name of jesus christ , up and down the world , had they not been sent , i. e. had they not received both instructions from god concerning the truth , tenor , and substance of the gospel , and how they were to proceed in the preaching of it , as also a special charge and injunction from him to preach it accordingly . none of these particulars give the least intimation , as if no man were either in a capacity , or under an obligation , to beleeve the gospel , but onely they to whose habitations some minister of the gospel was , or should be , sent to preach it . it is sufficiently known , and generally granted by divines , that there were , and are , several nations and countries in the world , unto which none of the apostles ever came to preach the gospel : yet the apostle paul informeth us , and that with an emphatical asseveration , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , translated , verily , that their sound went forth into all the earth , and their words unto the end of the world , rom. . . how can this assertion of his stand , but in the strength of this rational supposition , that their preaching and publishing the gospel in such parts and places of the world , where they came and had opportunity to do it , was vertually and constructively a preaching and publishing of it throughout the whole world ; and that those nations , unto which the apostles did not preach it personally , had yet a gracious opportunity to come to the knowledg of it , by means of their preaching and spreading of it so far , and in such countries , as they did ? and unless such a supposition as this be admitted , we must fall hard and heavy in our censures upon the apostles , and conceive of them as men unfaithful and defective in the execution of that high commission , and most weighty charge , imposed on them by the lord christ , concerning the preaching of the gospel ; the tenor whereof ( as we know ) was , that they should go , and teach all nations , baptizing them , &c. mat. . . and again ( as another evangelist draweth it up ) that they should go into all the world , and preach the gospel to every creature . no interpretation of what the apostles did , in , or about the discharge of this their commission ( the equity of this commission salved ) can render them obedient and faithful therein unto their great lord and master , but onely that which supposeth every creature to have been sufficiently evangelized or taught by them , in the teachings of that party of the creature , or of those particular creatures , which were actually and personally taught by them : and that all the world was put into a sufficient capacity of beleeving , or ( which is the same ) into a way of having the gospel even in the letter of it made known unto them , by their enlightening those parts of the world with the knowledg of it , in which they preached it . nor can that of the apostle claim the honor of truth , where , speaking of the gospel , he saith , it was {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( the word so emphatically urged by you ) {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , i. e. preached unto every creature which is under heaven , ( col. . . ) but upon the account and warrant of such a construction . but , . neither will my principles allow me to gratifie you with my belief of this your saying ( unless very rigidly understood , and in such a sence wherein it will little accommodate your cause ) that the light of nature , neither can , nor ever could , discover to mankinde , that there was , or ever would be , such a man , and mediator as jesus christ , &c. what the light of nature hath de facto discovered unto mankinde , may much better be known and judged of , then what it can , or could , discover . i confess my apprehensions concerning the extent of the power and abilities of the light of nature carefully preserved , prudently managed , and industriously improved and imployed , run very high : and i judg that the greatest part of what this light hath hitherto discovered unto mankinde , is not commensurable to the least part of what it is , and hath been , able to discover . but what if it be granted , that it neither is , nor hath been able to discover , that there was , or ever would be , such a man and mediator , as jesus christ , viz. in all particularities relating to his person , wherein the gospel presenteth him to the world , yet may it be able so far to discover him , that a man by the discovery may be rationally perswaded , through , or by means of him , to depend upon god , for the pardon of his sins , and salvation of his person , yea and this to the real obtaining of both at the hand of god . i have no ground at all to beleeve or think , that such jews , who before , and under , yea and long after moses , did beleeve in god unto salvation , had jesus christ discovered unto them in any such vision of particularities , as that exhibited in the gospel . the sum and substance of what they ( at least the far greater part of them ) apprehended , knew , or beleeved concerning christ , amounted not ( i suppose ) to much more then this ; viz. that god had found out , and pleased himself in , a way or means , how to shew mercy and to forgive the sins , and save the souls , of such who should put their trust in him , and live righteously and holily in this present world . for that god did not declare , [ i. e. make plainly and fully known in the world ] upon what account of righteousness or justice , he pardoned sin committed in the world before the great attonement made by the death of christ , until this attonement was actually made , is evident by this passage of the apostle , rom. . , , . being justified freely by his grace through the redemption that is in jesus christ ; whom god hath set forth to be a propitiation through faith in his blood , to declare his righteousness for the remission of sins that are past , through the forbearance of god ; [ meaning , that god through his great patience , or strength of forbearance , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , remitted sin , even long before any satisfaction or attonement made for it ; ] to declare , i say ; at this time [ viz. when christ suffered in the flesh ] his righteousness , that he might be just , and a justifier of him that is of the faith of jesus , i. e. that he might appear to be , and to have been , just , in justifying him [ i. e. every one , or whosoever ] {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that was , is , or shall be a beleever in christ . from this last clause , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that is of the faith of jesus , i. e. that beleeves , or depends , on christ for righteousness ( relating in special manner to the beleeving jews before the coming of christ in the flesh , ) it is observable , that they are reputed by god ( and consequently , ought to be so reputed by men also ) beleevers in christ , not onely who know him by name , or in the hypostatical union of the two natures , or the like , and beleeve on him under such a notion as this ( for thus the beleeving jews , who were justified by god before the coming of christ , neither knew him , nor beleeved on him , as was formerly said , ) but also they that beleeve on god by , or through him ( as peter expresseth it , pet. . . ) i. e. who either by grace purchased or procured by him , or by any providence , or dispensation , one or more , issued by god for his sake , or upon his account , in the world , are brought , or prevailed with , to depend on god for the forgiveness of their sins upon their repentance . and that the jews i speak of , when they did beleeve on god unto justification , did not explicitely , or by name , beleeve in jesus christ , seems to me very apparant from those words of christ to his apostles , joh. . . ye beleeve in god : beleeve also in me . if they had beleeved in him as explicitely , and distinctly , as they did beleeve in god , there had been no more ground , why he should exhort or encourage them to beleeve in him , then in god : nor why he should have owned them in their belief in god , more then in their belief in himself . and that that their belief in god , which our savior here acknowledgeth in them , was unto justification , i suppose that you neither will , nor reasonably can , deny . now then if such a faith , which had jesus christ onely vertually and interpretatively in it , and none but god himself explicitely , and directly , was notwithstanding available to the justification of the jews , who had better opportunities of means for an explicite knowledg of him , then the gentiles ; much more reasonable is it to conceive that the like faith will be accepted in the gentiles to their justification ; especially considering , . that same divine attribute , which the scripture calls , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a non-acceptation of persons ( so frequently asserted and inculcated by the holy ghost in the scriptures : ) and , . that the justification of men , is a judiciary act awarded , according to the tenor of a known law , by god . besides , that jesus christ is in such a faith , by which men are actually enabled to come with acceptation unto god , i presume you will not deny , considering what christ himself saith , no man cometh unto the father , but by me , joh. . . that by such a faith , whereby a man beleeves , . that god is : . that he is a rewarder of them that diligently seek him , he is enabled thus to come unto god , is the express doctrine of the apostle , hebr. . . and that the heathen , who never had the advantage of the letter of the gospel , were notwithstanding , partly by the light of nature , partly by the works of creation , partly by the patient and gracious administrations of god in the course of his providence towards the world , in a very sufficient capacity of attaining such a faith as this , if i judged it matter of question , either to your self , or any other considering man , might be largely demonstrated , not onely from the scriptures , but even by many pregnant testimonies extant in the writings of the heathen themselves . not to impose any great tax upon you , though for your own satisfaction , in this kinde , if you will please to peruse onely the fifth and nineteenth chapters of the l. du pless is de veritate religionis christianae , you will find by several passages drawn together by this learned author from the writings of such heathens as we now speak of , . that the light of nature was sufficient to discover unto them somewhat concerning christ : and , . ( and more clearly ) that they did ( i mean , many of them , and consequently , that more , yea , that all , might ) beleeve , both that god was , and that he is a rewarder of those , who diligently seek him . and i presume you know that much more of this latter import might readily be cited from the books and writings of several others of them , not mentioned by the late named author . again , . that the heathen we speak of ( and consequently , all men without exception ) had , and at this day have , a tye upon them by the law of nature to beleeve in jesus christ , is evident upon this consideration ; viz. because this law obligeth all men to do that , which is essentially conducing to their soveraign welfare and peace , and without which it is unpossible for them to escape ruine , and destruction . and if men stand bound by the law we speak of , to use such means for the preservation of their natural lives and beings , without which they cannot reasonably expect or judg that they should be preserved ; much more must they needs be obliged by the same law to provide things needful for their eternal safety and well-being , and without which they cannot , upon any reasonable account , expect or look for these so importantly-necessary accommodations . now the scripture saith expresly ; neither is there salvation in any other , [ meaning , but in jesus christ , ] for there is none other name under heaven given among men whereby we [ men ] must be saved , ( acts . . ) and this by beleeving on this name , joh. . . these latter words , there is no other name under heaven given , &c. clearly overthrow two of the main pillars of your discourse , which are these ; . that this law of salvation , whosoever beleeveth , shall be saved , respecteth onely such , unto whom the letter , or vocal ministry of the gospel is sent , and that there is another law , covenant , or promise , by which others shall , or may , be saved , ( which by the way , i look upon as a very adventurous position , and of dangerous consequence . ) . that such a repentance , which neither includeth , nor supposeth faith in christ , in one kinde or other , and whereof persons unevangelized ( in the sence oft mentioned ) are capable , is available to these persons unto justification and salvation . for if there be none other name [ but that of jesus christ ] under heaven given among men , whereby &c. i. e. no other method , course , way , or means whatsoever vouchsafed by god unto men for their salvation , it demonstratively follows , . that this law of salvation , whosoever beleeveth on jesus christ , shall be saved , with that of condemnation ( opposite to it ) he that beleeveth not , shall be damned , doth not respect onely persons gospelized ( in the sence declared , ) so that these onely shall be either saved , or condemned , according to the different tenor and import of them ; but the generality or universality of mankinde , where ever the faculties of reason , judgment , conscience , understanding , &c. are found in any competent growth or maturity . . that no repentance whatsoever , which hath not the name , i. e. the vertue , grace , merit , influence ( in one kinde or other ) of christ in it , will avail any man unto salvation . nor is that of the apostle , rom. . . any ways contradicting that which hath been now said : for as many as have sinned without law , shall also perish without law : and as many as have sinned in the law , shall be judged by the law . for the intent and purport of this passage onely is to shew , that god in the judgment and condemnation of wicked men , will have respect to the different degrees of means and opportunities , which have been vouchsafed unto them respectively , for the restraining of them from the ways of sin and wickedness ; and to imply withall , that because the letter and oral ministry of the scriptures , or word of god ( frequently termed , the law ) superadded to the law and light of nature , and those other advantages ( common unto all men ) of the works of creation , providence , &c. are a means of greater efficacy and a more potent tendency to restrain from sin , then those other alone , and without these , therefore they , who shall be found to have lived wickedly and ungodlily under these , shall receive a greater damnation , then those who have lived sinfully under the want of them . if it be yet further objected ( against the argument in hand ) that the law of nature cannot oblige men to things unpossible , no not in order to their own preservation , or peace ; and therefore cannot oblige those to beleeve in jesus christ , to whom he was never preached , this being unpossible unto such persons , as these : to this i answer , . that the sinews of this reasoning have been already cut , where we proved , that jesus christ , is so , so far , and upon such terms , preached , or made known unto all men without exception , that no man lieth under an impossibility of beleeving in him ; i mean , of beleeving in him upon such terms , which will be available to his salvation , ( as hath been formerly declared . ) but , . i answer yet further , that if the positive , or written , law , or word , of god , bindeth men unto that which is unpossible , what reason can there be given , why the law of nature may not do the like ? ( especially considering that this is the law of god , as well as that . ) but that the positive or written law of god requireth things unpossible of men , is ( i suppose ) your own sence and judgment ; certain i am , it is the general sence of those , who are enemies to the doctrine of universal attonement . . ( and lastly ) were it granted that the law of nature doth not binde to things impossible , in sensu diviso , yet it may very equitably and well binde to things unpossible , in sensu composito . as for example ; suppose i have a childe , or wife , lying sick in an upper chamber , or room in my house , and at present i am below ; the law of nature in this case bindeth me to visit them , which yet is unpossible for me to do , whilest i remain below , and in my present posture of absence from them . but because i may very possibly go and get up to them by the opportunity of such stairs or steps , which are purposely provided to make the way into this chamber passable for men , therefore the tye which is upon me by the law of nature , to visit them , is no ways hard , or unreasonable . in like manner , were it granted , that men who never heard of the name of christ , are , in their present condition , posture , and frame , under an impossibility of beleeving on him , and so not bound by the law of nature to beleeve on him , during this incapacity ; yet this no ways proveth , but that they may stand bound by this law to beleeve on him , yea and that this beleeving is possible enough to them , in sensu diviso , ( as hath been said ) though not in sensu composito , that is , by using such means , and applying themselves to such a course , whereof they are , actually , and de presenti , capable , and which have a proper and direct tendency to enable them to beleeve actually in due time . sed de his , priùs . nor do i beleeve that any person whatsoever of mankinde ( such only excepted , who have sinned the sin unto death , as john expresseth it , who , in and by the said sin , cast in their lot with devils , and deserve no longer to be numbered amongst men ) liveth under any simple , absolute , or invincible impossibility of being saved . yea if it shall be supposed , that any other person lieth under such an impossibility , it must needs take off from the hearts and consciences of men much of that fear and dread , which are of a very soveraign consequence and import to preserve them from the horrid guilt of that sin . and thus ( i trust ) i have given a fair and satisfactory account unto you of the truth of this doctrine , that all men stand bound by the law of nature to beleeve on jesus christ ; or at least ( in your own phrase ) somewhat that seems to me very like to such an account . again , . that the like obligation is imposed by god upon all men ( in the sence explained , and avouched ) by a written , or positive law , is ( i suppose ) of a like ready and easie demonstration . when the holy ghost by the mouth of the kingly prophet admonisheth and calls upon the kings and judges of the earth , thus : kiss the son , lest he be angry , and ye perish from the way , when his wrath is kindled , &c. ( psal. . . ) . by the son , evident it is ( and interpreters generally consent ) that the lord christ is meant . . that by kissing this son , is meant such subjection to him , which includeth , or presupposeth faith ( at least ) in him , is so evident likewise , that i know no expositor otherwise minded . and besides , this clause , lest he be angry , and ye perish , &c. plainly evinceth it ; in as much as no kissing him , or subjection to him , without beleeving on him , will prevent his anger . . ( and lastly ) that by the kings and judges of the earth , he doth not ( in the first place ) mean some of these onely , as ( for example ) those who have the gospel preached unto them , with an exclusion of the rest ; nor , . that by kings and judges of the earth , he means the meer persons of men invested with these dignities , but ( by a synecdoche , and according to the frequent dialect of the scriptures ) those entire bodies and communities of men , of which kings and judges are the heads , are things , both so rational in themselves , and so demonstrable also from the first verse of the psalm , and indeed from the whole carriage of it , that to give any further proof of them , were but to light up a candle to the sun . or if it shall be importunely , and as it were by the teeth , held and maintained , that none but the persons themselves of kings and judges are here meant ; yet will it even from hence , and this with a notoriety of consequence , follow , that all their subjects , and consequently , all the world , stand bound , by vertue , as well of the same command , as of the same caveat , or threatening , to exhibit the same subjection unto the son of god . musculus may be consulted upon the place h . again , when the apostle john asserteth this to be the commandment of god , that we should beleeve on the name of his son jesus christ , ( joh. . . ) he cannot be conceived to speak onely of saints , or such who are beleevers already , as if these onely were the men , whom god commands to beleeve in the name of his son : for then it would follow , that every beleever in the first act of beleeving super-erogates , and doth more then god requires of him by any law , precept , or commandment of his . nor , . can he reasonably be conceived to speak of such onely , who have the letter or oral ministry of the gospel sent , or granted , unto them : because then ( in like process of consequence ) it will follow , that in case any of those , to whom the said priviledges are not vouchsafed , shall beleeve in christ , he also shall super-erogate , and do more in a way of righteousness , then god commandeth him . therefore when this apostle saith , it is the commandment of god , that we should beleeve , &c. his meaning is not , either , . that we saints , with the exclusion of all others ; nor , . that we who have the gospel preached by men to us , with the exclusion of all others : but , . ( and lastly ) that we men , with the inclusion of all other men whatsoever , should beleeve . if it be objected and said ; that such men , who have neither the letter , nor oral ministry of the gospel , are in no capacity , no possibility of beleeving : and therefore to argue , that in case they should beleeve , they should super-erogate , is to argue , not onely from an unsound , but even from an unpossible supposition ; and no better , then if a man should argue , thus ; if a stone , or a brute beast , should with an audible , or intelligible voyce , magnifie god , they should super-erogate , because there is no commandment imposed upon them by god to do such a thing : to this i answer , . that it hath been already sufficiently proved , that the supposition which this objection faulteth , is neither impossible , no nor yet unsound ; but that such persons , who neither have the letter of the gospel , nor yet the preaching of it by men , are notwithstanding in a capacity of beleeving . i add , . that if there be an impossibility that such persons should beleeve , then their beleeving supposeth , or includeth , some other thing which is unpossible also . for this is a true rule , and of unquestionable evidence : possibile est , quo posito , nihil sequitur impossible : that is possible , upon the supposal whereof no impossibility followeth . now in case it should be supposed that a man without the letter , or oral ministry of the gospel , should , or might , beleeve , it cannot reasonably be imagined what impossibility would follow ( i mean , in argument , or supposal ) hereupon . therefore there is no impossibility that such a person as we speak of , should beleeve . . ( and lastly ) in case men destitute at present of the letter , and ministry of the gospel by men , should not stand bound by some law , or commandment of god , to beleeve , then , in case either the said letter , or ministry shall at any time hereafter be vouchsafed unto them , they must either be supposed to remain still as much disobliged from beleeving , as before ( which , i presume , is none of your thoughts , ) or else , that there is some new commandment imposed upon them by god , which was not imposed on them before . now with god ( the scripture plainly affirmeth ) there is no variableness , neither shadow of turning , [ or , change , jam. . . ] nor doth he create , or make new laws to subject men unto upon emergent or accidental occasions : but all his laws were made , given unto , and imposed upon , men , before any new emergency , or change of circumstance , or condition , befalleth them . so that ( for example ) he that hath formerly been very poor , but hath of late a great and plentiful estate cast upon him by god , doth not now stand charged to distribute , to do good , to be rich in good works , &c. by any new commandment of god imposed on him since his advancement in the world , which did not oblige him before , but by vertue of such a command , whereunto he was subject all the time of his poverty , as well as since his being made rich , although he stood not bound by it to act according to the tenor of it , but onely then , or at such a time , when and in case he should become rich ; and now also not continually , but upon due and regular occasions onely . this commandment of god , thou shalt worship the lord thy god , obligeth a man as well sleeping , as waking , as well in the midst of his lawful employment , as at times of liberty and convenience for his actual worshiping of him : otherwise god must be said to take off this law from men , as oft as they go to sleep , or to the labor of their ordinary callings ; and again to lay it on them anew , as oft as they awake , or cease from their labor ; or rather as oft ( and as oft onely ) as they have opportunity actually to worship him . yet doth it not oblige any man to worship him at such a time , when , or whilest he is sleeping ( supposing his sleep in respect of the time or season of it lawful ) nor yet whilest he is at the work of his calling , supposing that herein he doth but that which is his duty to do . i make no question but you have often met with that common maxim of divines : praecepta affirmativa semper obligant , sed non ad semper : affirmative precepts always binde , but not unto always , i. e. not to a perpetual or uninterrupted practice of that duty , whereunto they binde . a rich man stands always bound to distribute to the poor , but not to distribute always , but onely upon all christian occasions and opportunities . so a minister stands always bound to preach to his people : but he doth not stand bound to preach always or continually to them . in like manner suppose it were granted , that an heathen , who never heard of the gospel , nor of the name of christ , nor ever had opportunity to hear of either , doth not stand bound to beleeve ( formally , or explicitely ) in christ , whilest he remains under these disadvantages for such a beleeving ; yet this proveth not , but that even such a person , stands simply and absolutely bound to beleeve in him , and this upon the terms specified : or in case the gospel shall at any time afterwards be sent unto him by god , that he now stands bound to beleeve by a commandment newly given or imposed upon him by god , and not by vertue of that commandment , wherewith he stood charged before . nor is that text acts . . cited by me to prove an universal obligation positively imposed by god upon all men to beleeve on christ , disabled by any attempt made by you in that behalf ; the words being these : and the times of this ignorance god winked at : but now commandeth all men every where to repent , &c. for , . we have demonstratively ( i suppose ) proved already , that the repentance here mentioned , and commanded by god unto all men every where , includeth , or presupposeth , faith in christ , and that no repentance whatsoever , is , or can be , actually saving , but onely such , which is influenced or raised by faith in christ , of one kinde or other , either formal and explicite , or else consequential , implicite and interpretative . . it hath been in like manner proved , that these universals , all men , every where , cannot reasonably , nor with that reverence and honor which are due to scripture-expressions , be here confined to such , either persons , or places , to whom , or where , the gospel had been then actually sent , and preached , when the words were uttered by the apostle , or should afterwards be thus sent and preached ; but are to be extended to all men simply , and to every nation under heaven ; in as much as there is no necessity for such a cautionary , or restrictive interpretation . whereas you further argue from the antithesis here made by the apostle , between the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the times of ignorance , and the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the present times ( when the apostle spake the words ) or times of the gospel-light , that how ever god in these latter , commands all men every where to repent , yet under those other he did not ; i answer , . that the conclusion which you hence infer , fights directly ( if i mistake not ) against your own sence ( otherwhere asserted in your papers ) both concerning an obligation lying upon adam to repent , in the interim between his fall , and the promulgation of the gospel to him ; as likewise concerning the like obligation lying upon all his posterity ( without exception , unless onely of such , who either through defect of years , or of understanding , or through inexpiableness of guilt , are uncapable of repentance ) whether the letter or ministry of the gospel hath been vouchsafed unto them , or no . for by what law persons , who never heard of the gospel , stand now , or whilest the gospel shines in other parts of the world , bound to repent , by the same they stood bound to repent-likewise , before the coming of the gospel into the world . therefore you cannot with the safety of your own principles , but confess , that all men every where , even {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , under those times of ignorance of which the apostle speaks , and before {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or the times of the gospel , stood bound to repent , so , or with such a kinde of repentance , which you affirm to be meant in the scripture in hand , i. e. such a repentance which is conform to the law of nature , and which includes not faith in christ ; and which you acknowledg also the unevangelized heathen stand now bound unto . . neither doth the antithesis or opposition between the two differing times mentioned import any such different dispensation of god , under the one , and the other , as if he had left men free from all and all manner of command and obligation to repent , under the former , and onely charged them with this duty under the latter ; but onely sheweth , or supposeth , that that obligation to repent , which lay upon men under the former , the times of ignorance , was but weak , faint , obscure , and with little authority upon the consciences of men , in comparison of that tye , obligation , or engagement hereunto , which god by an express command imposeth upon the world under the latter ( the times of the gospel . ) this to be the genuine and true import of the said antithesis , appears , . by the frequent and familiar usage of the scripture in like cases : . by consideration of the state and condition of the heathen throughout the world in the point in question , before the times of the gospel . first , it is a thing of frequent observation amongst expositors and divines , that the holy ghost intending to mention and assert any considerable encrease or advance of some former dispensation , is wont to express it in simple , positive , and absolute terms , and as if it were a new kinde of dispensation , and which had not formerly been known , or heard of in the world i . thus the promises made to abraham , gen. . concerning the multiplication of his seed , and their inheriting the land of canaan , are afterwards , as viz. cap. . , , , &c. again mentioned and expressed as if they had now been new , or first made , onely because they are expressed more largely , fully , and emphatically . when christ spake thus to his disciples after his resurrection , these are the words which i spake unto you , whilest i was yet with you , ( luk. . . ) in this latter clause , whilest i was yet with you , he insinuates his present being with them , by way of antithesis to his former being with them ( viz. before his death ) not as if he were not now present with them , as well as he had been formerly , but because his being now with them , was of a more transcendent and peculiar nature and consideration , then his former presence had been ; in as much as he was now in the estate of the resurrection , whereas in his former being with them , he was but in the ordinary condition of men . when moses and the priests spake thus unto all israel ; take heed , and harken , o israel , that this day thou art become the people of the lord thy god ; ( deut. . . ) their meaning was not to imply , that they never had been the people of the lord until now , [ i. e. a people whom god had owned and countenanced from heaven , taken into covenant with himself , &c. ] but that god by the constant tenor of his gracious administrations towards them from time to time until that day , had made them now more his people , then ever , had further declared himself to be their god , and to accept and own them for a people peculiar to him , then formerly : and that upon this account it concerned them more neerly , then ever , to harken unto him , and obey his voyce . in like notion our saviour promiseth his disciples that he will pray the father , and that he should give them another comforter , even the spirit of truth , when as in the very same period or passage of speech , he affirmeth that this comforter , or spirit , was already given them , or ( which is the same ) dwelt now with , or in , them , joh. . , . so that he mentioneth a larger effusion or donation of the same spirit , as if it were the primitive or first gift thereof . in like manner , when being now upon his journey for the raising of lazarus from the dead , he saith to his disciples , i am glad for your sakes that i was not there , to the intent that you migt beleeve , ( joh. . . ) he expresseth their beleeving to a further degree , as if it were the first of their beleeving , and that they had not beleeved before . whereas it is evident from joh. . , . and other places , that they had beleeved on him before . when the apostle affirms this to be gods end in chastising his people , that they might be partakers of his holiness , ( hebr. . . ) he doth not suppose that they were in no degree partakers of his holiness before their chastisement ; but he expresseth a fuller and richer participation hereof , as if it were a simple , absolute , or original participation in this kinde . so again when the evangelist john saith , that the holy ghost was not yet given , because jesus was not glorified , ( joh. . . ) his meaning is not , that the spirit had in no measure been formerly given , ( for questionless all those who under the law beleeved , and so those , who in the days of our saviours converse on earth , before his glorification , beleeved unto justification , were led hereunto by the spirit here spoken of ; ) but he expresseth that abundant and most remarkable donation and pouring out of it upon the apostles and others , after , upon , and by vertue of christs ascention into glory , as if it had been the first , and only giving of it . and it is a good rule or observation , which testardus delivers hereupon . those things ( saith he ) are said not to be , or not to be done , before the times of the gospel , which do less [ or , not ] appear , or are less perceived [ or , felt ] before this fulness of times k so that when the apostle saith ( in the scripture under debate ) that god now [ in the times of the gospel ] commandeth all men every where to repent , it doth not necessarily imply , that god never till now commanded the same thing . ( i mean , repentance ) unto them ; but that now he commanded it upon other terms , with more expressness and particularity of command , upon more lively and pregnant grounds , or motives , with another edg of authority , under greater severity , of punishment threatened in case of disobedience , then he had commanded it formerly . many instances from the scriptures have been presented unto you , ( and many more , i doubt not , upon a little further search might be added unto them , ) wherein such a construction as this must of necessity be admitted . and that this is the true and genuine sence of the place in hand , appears yet further by the latter consideration mentioned , which respects the state or condition of all mankind under the times of that ignorance , of which the apostle speaketh , and before the days of the gospel . for that the world was then under a command from god to repent , is evident from hence , viz. because otherwise their impenitency , and obdurate proceedings in such ways and practises , which are contrary to the law of god , yea and the law of nature it self , had been no sin in them , nor obligatory unto punishment , the apostles assertion being express , that it is the law that worketh wrath , [ i. e. that subjecteth men unto punishment , ] because where no law is , there is no transgression , ( rom. . . ) meaning ( as he expresseth himself upon the account in the chapter following , vers. . ) that sin is not imputed [ i. e. charged upon men , or punished ] where there is no law . so that unless we shall suppose the world to have been absolutely lawless , and that the generality of men might without contracting any guilt , or making themselves liable unto punishment , have committed all the abominations , which they did commit , yea and ten times more , until the times of the gospel , we must of necessity make or suppose them subject to some law , or other of god , whereby he commands repentance unto men . yea the apostle himself , in the same sermon , and a very few verses before the words in contest , plainly supposeth the men we speak of , even all the nations of men , to have been , all the time before the gospel , under an engagement or obligation from god , to have sought him , which supposeth ( at least ) their repentance . and hath made of one blood all nations of men , for to dwell on all the face of the earth , and hath determined the times before appointed , and the bounds of their habitations , that they should seek the lord , if haply they might feel after him , and find him , though he be not far from every one of us , &c. act. . , . his meaning is , that god hath taken such a wise and gracious course , . in the creation and forming of men . . in disposing and governing them , that they might be in a good capacity of seeking him , and this so as to finde him ( and consequently to enjoy him , and to be made happy and blessed by him ) although their minds and understandings were much darkened through corrupt principles , which they had voluntarily drank in , and sinful practices wherein they had walked , in as much as he was neer enough to them all , to have been found by them , even by groping , or feeling , as men use to seek for things in the dark ; meaning , that by a very low strain of industry , an ordinary diligence and enquiry they might have discovered and found him out , so far as to have worshipped and served him with acceptation , and this under all those great disadvantages for the finding him out , which they had brought upon themselves . these things import much more then their being under a simple command from god to repent ; though it is true , that a command to repent , vertually and with interpretation , contains and comprehends the whole duty of man . nor do these words , which you urge and insist upon , and the times of this ignorance god winked at , import any thing contrary to what hath been now argued , or as if god had neither taken , nor meant to take , any account at all of those heathen , who , before the times of the gospel , had only the books of nature , providence , and creation , to instruct them , for their misdemeanors in sinning . the apostle expresly saith , that as many as have sinned without the law , shall perish without the law , rom. . . and a little before : tribulation and anguish upon every soul of him that doth evil ; of the jew first , and also of the gentile , ( to omit much more that might be readily cited from the same apostle to the same purpose . ) therefore when god is said {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} to have over-looked , or winked at the times of ignorance , [ i. e. the ways and doings of men under these times , ] it is to be understood in a comparative sence , implying onely some such thing as this , that whilest means for the conversion of men from sin to righteousness , and for the bringing of them to the true knowledg and fear of god , were but low , scant , and weak in the world , in comparison of what they are now advanced unto by the shining of the light of the glorious gospel of christ amongst men , god was nothing so severe to mark what was done amiss , nothing so swift to execute judgment , or take vengeance on transgressors , as now he is , and intends to be , under the gospel ; the vouchsafement whereof unto the world , is as the laying of the ax to the root of the trees , upon which follows the hewing down , and casting into the fire , every tree , that bringeth not forth good fruit , mat. . . this sence is both very agreeable to the scripture-phrase , which frequently and familiarly expresseth a comparative sence in a positive and absolute form , ( see joh. . . cor. . . luk. . . joh. . . gal. . . not to mention other places of like purport , without number , ) and likewise perfectly accordeth with that principle of righteousness and equity , in and about the punishing of sin and sinners , which the scripture from place to place ascribeth unto god ; and which inclineth him to punish sins , committed against greater light , against means and motives of greater efficacy and power , with more severity proportionably , then those , which ( though otherwise the same ) are perpetrated , where means and motives for the refraining of such sins , are either fewer , or less effectual . see upon this account , amos . . compared with lam. . . and dan. . . deut. . . with . matth. . , . luk. . , . jer. . . compared with vers . . besides many other passages of like import . calvin , reading the words in present consideration between us , thus , et tempora quidem hujus ignorantiae cùm hactenùs dissimulaverit deus , neither approves your sence of them , nor mine , though his censure falls much heavier on yours , then on mine . he affirms , that pauls intent was not to extenute the sins of men , but onely to magnifie the grace of god , which had now on the sudden shone upon the world : and labors to confute such an interpretation , from that of the same apostle ( lately cited , ) they that have sinned without the law , shall notwithstanding perish without the law l his sence of the words is onely this , god winked at , or dissembled , the times of that ignorance , i. e. -that during the long tract and continuance of these times , god did not discover , or reveal himself unto men m . i finde some other modern expositors of good note steering the same course of interpretation with him . some conceive that the apostle speaks of the times past with those that were then living , and that his meaning is , that god would not lay to their charge [ i. e. punish , or destroy them for ] their idolatries past , if now they were willing to repent . of this judgment was chrysostom , and after him , oecumenius . neither of these interpretations fall in with the genius of your inference from the words , nor yet endamage my notion in the least ; which saith , that the heathen here spoken of , were under a command from god to repent , even all along the times of the ignorance , of which the apostle speaketh . but besides what hath been already offered to countenance the interpretation of the words awarded by me , i conceive this passage of the apostle , hebr. . vers . , , &c. doth better the account : for finding fault with them , he saith : behold , the days come ( saith the lord ) when i will make a new covenant with the house of israel , and the house of judah : not according to the covenant that i made with their fathers in the day that i took them by the hand to lead them out of the land of egypt , because they continued not in my covenant , and i regarded them not ( saith the lord : ) for this is the covenant that i will make , &c. these words , and i regarded them not , seem to run somewhat parallel with those in question , and the times of this ignorance god winked at ; and withall to carry some such sence and import as this ; that god , considering the weakness and imperfection of that covenant , which he made with them at mount horeb , upon their deliverance from egypt , how little spirit and life there was in this covenant to render them a people excellent and worthy god , in comparison of that covenant which he purposed to make with them afterwards in the gospel , upon their great deliverance from sin and hell to be accomplished by jesus christ , did accordingly expect no great matters from them , but was content {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( as the apostle speaks , acts . . ) to bear with their manners , to over-look many miscarriages , neglected to punish and take vengeance on them for such sins , the commission whereof under a covenant of more grace he would have vindicated most severely . but this onely by the way . towards the conclusion of your writing , you make this ingenuous and christian promise ( which contains as much , as i can with reason , or a good conscience , expect from you ) that if i can make it appear ( upon just , and carrying grounds ) that infants , naturals ( to whom god hath not given the use of reason ) and those many millions in all ages , who never heard the gospel , are bound to beleeve in christ for salvation , then you shall grant my minor , and admit my argument to be good ; viz. that christ dyed for all without exception , because all without exception are bound to beleeve . i suppose i have , and this upon no worse or weaker grounds then you require , made it fully apparant , that all the three sorts of persons you speak of , are , in a sence , which , i ( with many others ) call , sensus divisus , and which i have explained , bound to beleeve on christ for salvation . as for the sence , which ( haply ) you mean , and which i have termed , sensus compositus , your self have in a former passage ( and herein done nothing neither , but what reason and ingenuity , together with the interest of your own credit and conscience , obliged you unto ) acquitted me and my doctrine from intending it in reference to the two former sorts of persons , infants , and naturals . nor do i conceive that your self judg it any ways prejudicial to the salvation of either of these by christ , that they are , in this sence , utterly uncapable of beleeving on him ; unless you either judg them salvable by the law of nature , and without christ ( which i judg you cannot reasonably do ) or not at all ; which i suppose to be further from your thoughts , then the other . so that whether infants , or naturals , be capable , or not capable of beleeving in christ , yet if they be salvable by him , it undeniably follows , that he dyed for them . concerning the third and last sort , persons who though competent of understanding , yet never from first to last tasted of the letter of the gospel , i have proved at large ( and i trust , to your satisfaction , and other mens ) that such men as these , stand bound , both by the law of nature , and by positive law from god , to beleeve in jesus christ , and that without the letter of the gospel they are in a capacity of beleeving in him , so , or so far , as to be accepted therein unto salvation . thus having performed your conditions , i trust i may upon a legitimacy of claim demand the courtesie of your promise , being nothing but what is very lawful for you to grant , the admitance of my minor , and consequently the concluding validity of my argument . whereas you somewhere in your papers represent it as a thing very irrational , and unworthy belief , that christ should dye for those , who he knew were in no capacity , or possibility , of receiving benefit thereby , as all those were , who had perished in their sins , and were eternally condemned , before his death : my answer is ; that as at christs riding into jerusalem , as well the multitudes that went before , as those that followed , cryed , hosanna to the son of david , ( matt. . . ) so those that lived in the world before his incarnation , and sufferings , were in a blessed capacity of receiving remission of sins , and the great blessing of salvation , by his death , by beleeving on him as then to come , as well as those , who take their turns of mortality after him , and beleeve on him as already come . otherwise how should abraham , isaac , and jacob have been in a capacity of siting down and eating bread in the kingdom of god ? so that how ever the persons you speak of , who were under an irreversible sentence of condemnation for their sins , at the time when our saviour dyed , and in this respect were in no possibility of receiving benefit by his death ; yet there was a time , viz. whilest they lived in the world , when they were under the same possibility with other men of receiving the great benefit and blessing of salvation by him : and in this respect he may properly enough be said to have dyed for them ; i. e. to have dyed upon such terms , that they beleeving on him , whilest the day of grace lasted , as intending , or as being to dye for them in time , might have been saved by his death . and if this objection were of any force , neither can it truly be said that he dyed for abraham , isaac , or jacob , or for other saints , who had dyed in the faith ( as the apostle speaketh ) before his coming in the flesh , at least it cannot be said that he dyed for the remission of their sins , because they having obtained already , and being in full possession of , this heavenly priviledg , were in no possibility of obtaining it by christ at the time of his death . nor is it ( nor can it reasonably be imagined that it should be ) the intent of the doctrine , which teacheth that christ dyed for all men without exception , to affirm or teach withall , that he dyed upon such terms for all men , that all men at any time , or in every state and condition , whether living , or whether dead , whether free from , or whether insnared with , the guilt of the unpardonable sin , &c. should be in a capacity , or under a possibility , of being saved by him . the intire and clear meaning of the said doctrine ( as it is in effect stated by me cap. . § . . of my book of redemption ) is , that all persons of mankind whatsoever , are , or were , put into such a capacity of salvation by the death of christ , that if their own voluntary neglect , and notorious unworthiness , do not intervene and hinder , they may , or might , be all actually saved thereby . and thus i have , in the midst of many distractions , and under much encumbrance of business otherwise , faithfully , with a single and upright heart , and as in the presence of god , endeavored to satisfie your request touching the clearing and removing such scruples and difficulties , which , as you signifie , rendered this proposition of mine , all men , without exception , stand bound to beleeve on christ , questionable , or rather unquestionably false , unto you . whether any thing that hath been said will turn to so happy an account unto you , as satisfaction , i cannot prophecy : only i find you a man dis-ensnared from the superstition of vulgar credulity , and that will not sell the truth for the gain or price of that corruptible crown of being reputed orthodox ; and this is a door of hope opened unto me , that such things , which are agreeable both to the course and current of the scriptures , and no less to clear principles of reason , will over-rule you into such acknowledgments , which in the day of jesus christ will ( i question not ) be your honour , and peace . i confess i was extreamly unwilling to have been taken off from some other engagements lying upon my hand , by such a diversion , as the drawing up of this answer to your papers , must needs occasion : but god having over-ruled that inclination in me , i have so much the more hope that he hath somewhat of consequence to do with his providential interposure in this kind . i may very truly say , that the work , in respect of the undertaking of it , was very signally and emphatically , his , having scarce had so much of my will in it , as in that respect , to bear that denomination of being called , mine . notwithstanding being engaged , it was once in my thoughts to have made some further attempt upon your judgement by some other arguments , to evince an universal obligation upon all flesh to yield the obedience of faith unto the gospel , and to beleeve in jesus christ . but upon consideration , judging you so propense in affection to the truth , as to be ready to meet it half way in its advance towards you ; and being a little unwilling too far to anticipate my intendments for a larger discussion of the particulars discoursed in your papers , i resolved rather to contain my self at present within the narrow bounds of this answer . the excrescency whereof to prevent , i forbare the printing of your papers with it ; and this the rather , because i had no commission from you to publish them . if your desire yet be to have them published , my best assistance shall be yours for the procuring , and best ordering of it . the god of all grace and truth , break up the fountains of the great depths of spiritual knowledg , and heavenly understanding in his word , before both you , and me , and all others , who love the truth at a better rate , then to fear the shame of being counted erroneous for the profession of it ; that the waters of life may flow out abundantly from us , for the watering and refreshing of the dry and barren root of the world round about us . from my study , colemanstr . london , decemb. . . yours in jesus christ , as your self , and your own soul , j. goodwin . post-script ; to be read in pag. . lin. . immediately after these words , since his fall . that adam , during the interìm between his fall , and the promulgation of the evangelical promise unto him , was under no obligation to repent , is evident from hence ; because if so , this tye ( according to your distribution ) must be upon him , either by vertue of the law of nature , written in his heart , or else , of some positive law of god . but , . for any positive law , there was none made or given unto him by god , during the time we speak of : nor was there any of this import given unto him before ; i mean , whereby he was commanded to repent , in case he sinned , or rebelled against god . . if the repentance we speak of , was required of adam as due by the law of nature , then was it required either in order to his salvation , and as sufficient and available hereunto ; or else as matter of meer duty , without any reference to a reward . if it were required of him in order to his salvation , then was there a principle vested by god in the nature of man , whereby he was enabled to recover and save himself , in case of sin and disobedience : yea and this principle must be supposed to have been carryed over by adam , unmaimed and in sufficient strength for action , out of his estate of righteousness or innocency , wherein he was created , into that estate of sin and misery , wherein he plunged himself by his fall . and if so , then must it be supposed also to remain in the same vigor and strength in all his posterity , ( for there is no reason to imagine a difference in this point between adam fallen , and his posterity : ) and if so , then all , and every person of mankinde without exception , must be supposed to be in a capacity of salvation , yea to be in an immediate capacity of doing such things which accompany salvation . and if so , then christ must of necessity be supposed to have dyed for them all , in as much as without shedding of blood there is no remission , and consequently no salvation , or capacity or possibility of being saved . if it be said , that that repentance which we enquire after , was required of adam as meer matter of duty , and not in reference to any reward intended to be given unto him by god thereupon ; . this ( i presume ) is contrary to your own sence , who ( if i mistake you not ) conceive , that the heathen , without faith in christ , are in a capacity of such a repentance , which , in reference to them , is available unto salvation . . it seems contrary to the course and current of the scriptures , that god should require service or obedience from his creature , otherwise then in order to their happiness . see to this purpose : gen. . . deut. . . & . , . psal. . . & . , , &c. isai. . . rom. . . ( besides many others . ) finis . notes, typically marginal, from the original text notes for div a e- a multos hoc decipit , quod christum arbitrantur ubique exacte & sollicité , quomodo aristoteles aliquis , locutum fuisse ; quod est a vero al●●num . camero . myroth . p. . rom. . . psal. . . act. . , . rom. . . hebr. . rom , . . a tametsi eaim in mundo nibil reperietur savore dei digaum , se tamen 〈◊〉 mundo propitium oftendit , cum sine exceptione omnes ad fidem christi vocat , quae nihil aliud est , quam ingressus in vitam . calvin . in job . . , . b adeum modum habet & redemptis istae generis oumam , de qua loquiatur , quod illam homines reprobi , ac deplorate impii non accipiant , neque defectu sit gratiae dei , atque justam est ut illa propter filios perditionis , gloriam ac titulum universalus redemptionis amittat , cum sit parata cunctis , & omnes ad illam vocentur . musculus , loc. de redempt . generis humani . a hic duo observemus : deum nullis unquam seculis homines doctrina salutis destituisse ; proinde , quicunq , unquam perierunt , sua culpa periisse . naturam ita perfundit sua lucc deus , ut hi tantum a justicia aliem maneant qui eam ultro a se rejiciunt . sunt & hodie gentes non paucae quibus evangelium christi liaudquaquam sinceriter prae dicatur ; sunt , quae de to nihil ptorsus audiunt . hi autem si non ultro justiciae studium repudiarent , dominus indu●ie spiritu suo sic eos animaret , ut quae legis sunt , praestarent , committerent se totos ipsius bonitati , proximis faccrent , quae cupiunt fieri sibi . hinc fieret ut deus citius angelum cis mitteret uti fecit corailio , quam ut ignorare cos christum suum pateretur . sed dum impie ingrati iniquitate sua detinent revelatam jam ipsis veritatem , merentur , non solum ut nihil praeterea boni spiritus acciptant , sed etiam ut dentur in sensum reprobum , &c. alterum hic observandum est , ut ipsi quoque huic operi legis , quod insctiptum est cordibus nostris , recto illi ( ut divinitus impresso ) sensui , quo perperuo vocamtr ad fancta & honesta studia , revocamur a pravis , auscultemus , &c. buter in enar , ad roman . c. . v. sed ut superius quoque ostendimus , magis id ex instituto pauli fuit , ut objiceret iudaeis gentes etiam ante cis revelatum christum , verae justiciae fuiffe compotes . idem in vers. . ejusdem cap. b nam in terra abscondisse dicit , quod rationem quae ad imaginem & st . m●l●●tudinem data est nobis , studio voluptatis obeuit , & tanquam in sovea ca●●● abscondit . ambr. . . l. . comment. in luc. c. . circa finem nam illa talenta , quae cuique distribuuntur {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , nego significare posse vitam aeternam , ratio certissima , quia illa distribuuntur servis omnibus , non tantum frugi , sed etiam nequam . et paulo post ; itaque necesse est referri [ talenta ] ad gratias temporales , quas deus communicat , non piis tantum sed etiam impi●s ; non electis tantum , sed etiam rep obis . chamier . panstr . . c. . l : . c. sect , , c {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , &c. athanas . de incarn. verbi . p. , . edis . commel . d et sunt qui promiscue tam de gentibus , quam de ludaeis haec exponant . fateor quidem pieratis ●●aenam grana semper in toto orbe fuisse sparsa , &c. calvin . in ioh. . . e promittit ergo illos ejus gaudii consortes fore , in quod jam olim ingrests sint sancti patres & propherae , qui agrum domini studiose colendo , vetae pieratis femina in toto orbe sparserunt . gualter . homil. . in iohan. f id veto de patriarchis & prophetis dicitur , quoium opera & ministerio deus usus est in mundo excolendo , & praeparando ad meflem hanc evangelieam . ibid. secuti sunt prophetae quorum sermones longe lateque per diversas gentes fuerunt vulgati . g subactum est arvum a prophetis , qui non tantam in lucae , sed & per dispersio ne● varias acpud gentes voce ac lcriptis homines ad unius dei cultum excitarant , quod semen est evangelicae frugi● . hug. grot. in iob. . h expendamus etiam quanta sitista christi filii hominis majestas , potentia , & gloria , quod ad pedum illius oscula reges terrae , absque ulla discriminatione , quanti quanti sint , vocantur . quis nam mortalium ab hac submissione excipitur , quando illa ipsis quoque regibus imponitur ? musculus , in psal. . vers . . i non enim musitatum aut rarum est in scriptura easdem premissiones , vel praedictiones , velres alias semel jam datas & commemoratas , postea diversis temporibus tanquam novas denuo tradere & commemorare . pererius in gen. . . solet [ christus ] de his rebus quae alio modo , quam ante , post resurrectionem eg● , ita loqui , qua si non egerit . maldonatus in mat. . . k verum ea non esse , aut non fieri ante evangelii tempora dicuntur , quae minus apparent , aut minus sentiuntur ante istam temporum plenitudinem . testard . synops . doctr. de nat. &c. thes● . . l alii secu● interpretantur , deum ignorantiae pepercisse , quasi conniveret , punire nolens . sed tale commentum prorsus alienum est a mente pauli , & consilio ; cui minime proposit●m fuit extenuare hominum culpam , sed dei gratiam , quae repente astulserat , magnifacere . et ex aliis locis salsum esse coarguitur , quia qui sine leg peccaverint , sine lege nihilominus peribunt . m in summa , nihil aliud sibi volunt verba pauli , quam caec●tati addit●os fuisse homines donec se illis pate fecit deus . a warning from the lord god to the inhabitants of the town and county of warwick that they may repent and turn to the lord with their whole hearts before it be too late. bourne, edward, d. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing b estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a warning from the lord god to the inhabitants of the town and county of warwick that they may repent and turn to the lord with their whole hearts before it be too late. bourne, edward, d. . broadside. s.n., [s.l. : ] dated and signed at end: worcester the third of the second moneth, ; edward bourne. reproduction of original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng conversion. repentance. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion a warning from the lord god to the inhabitants of the town and county of warwick , that they may repent and turn to the lord with their whole hearts , before it be too late . ye inhabitants of the town and county of warwick , prepare to meet the lord by speedy repentance , lest the over-flowing scourge come and sweep you into the pit from whence there will be none to deliver your souls ; therefore mind what the lord requireth from you , who is merciful , and gracious , and full of compassions let such as have lived in drunkenness refrain from it , and do so no more ; and such as have lived in cheating and cozning , and deceiving , let them do so no more ; and such as have lived in malice , and envy , and wrath , let them refrain from those things and do so no more ; and such as have hated , and persecuted , and imprisoned the servants of the lord , let them do so no more ; that so you may find mercy and forgiveness with the lord , who is to be feared . therefore turn ye to the light within which shineth in your hearts , which lets you see your sins , that so by it you may be led unto god , that his salvation you may know . for this is the grace which hath appeared , even to all , which grace will teach you , as you it love and obey , to deny ungodliness , and to live soberly righteously and godly , while you have a time in this world ; this grace will teach you to love your enemies , and to do good to them that hate you ; this grace will teach you to pray for them that despitefully use and intreat you ; and also it will teach you to do to others as you would be done unto , and to seek others welfare as your own . and be ye warned to take heed of malice , and wrath and envy , that you harbor no such thing in your hearts against any ; for know ye , that wheresoever this appears , that the devil is the author thereof , who was a lyar and a murtherer from the beginning , and abode not in the truth , and it was him that stirred up cain to slay his brother abel , because his own works were evil and his brothers good ; and said the apostle , him that hateth his brother is a murtherer , and we know , said he , that no murtherer hath eternal life abiding in him . and it is said in the holy scriptures , the innocent and upright slay thou not , whose cause the mighty god will plead , and save them whose hearts are upright before him , whose trust is onely in the lord ; but it will go ill with those that gainsay the truth . therefore while you have time prize it , and bring forth fruits unto god , for all fruitless trees , that cumber the ground , must be be he●en down and cast into the fire . and though you have been often warned already from the spirit of the lord in his servants , yet the lord hath put it in my heart once more to warn you , that so you may repent and find mercy with him who is to be feared : but if you shall still refuse to hearken to the counsel of the holy one , and shall run on in rebellion and transgression against the lord , by adding sin unto sin , and transgression unto transgression still for all this , then ye will surely perish , and wo and misery will come upon you , the mouth of the lord hath spoken it . therefore prize your time , and obey the light of christ in your consciences , that so you may know him to save you from the evil to come . from a lover of peace and righteousness , who wisheth peace and good will unto all men . edward bourne . worcester the third of the second moneth . .