FOUR GODLY AND LEARNED TREATISES.  
Entitled, 

I. A Remedy against Covetousness.  
II. An elegant and lively Description of Spiritual Death and Life.  
III. The Doctrine of Selfe-deniall.  
IV. Upon the Sacrament of the Lords Supper.    
DELIVERED In sundry Sermons, by that late famous Preacher, and worthy instrument of God's glory, JOHN PRESTON, Doctor of Divinity, Chaplain in Ordinary to his Majesty; Master of Emanuel College, and sometime Preacher of Lincoln's Inn.  
The third Edition.  
Printed at London by T. C. for Michael Spark, and are to be sold at the blue Bible in Green Arbour. 1633.   

A Sum of the chiefest points, contained in the Remedy against Covetousness.  
Covetousness defined, and plainly showed what it is. 
page 1, and 30  Idolatry consisteth in three things. 
p. 1  In what sense, covetousness is called idolatry. 
p. 2·  To seek▪ help and comfort from riches or any creature, and not from God alone, is vain and sinful. 
ibid.  Covetousness which is idolatry, is to be mortified. 
p. 3 and 46  The uncertainty of riches. 
p. 4, 5  Reason's why riches are uncertain and vain. 
p. 6, 7  Men spend so much time in seeking after riches, and trifles, that they have no time to serve God. 
p. 8  The rich man, may not glory in his riches and wealth. 
p. 9  God can give us comfort without riches. 
p. 10  Having the creature only, without the love and favour of the Creator, we have the husk without the grain, the shell without the kernel▪ 
ibid.  All our sins proceed from overvaluing of the Creature. 
p. 11  They that seek their happiness in riches and in worldly things, seek it the wrong way. 
p. 13  Happiness sought and placed in God (with whom is no change) must needs be perpetual. 
p. 15  Whatsoever men can leave their children, without God's blessing, is nothing worth. 
p. 16  Blessings considered without thankful reference to God, they cease to be blessings. 
p. 17  Those that have but a small Cottage, are many times more happy than many rich men. 
p. 19  We must judge of outward things not by sense and feeling, but by faith and rectified reason. 
p. 20.21  The creature cannot yield us comfort without God. 
p. 22  Riches come not always by labour, nor comfort by riches. 
p. 24  Though all causes concur and meet together, yet (without God) the effect follows not. 
p. 25  Future spiritual and eternal things, are not uncertain, 
p. 26  Every one is guilty of this sin of Covetousness, more or less, 
p. 27  To love or joy in riches, i● adulterous love and joy. 
p. 28  Signs to know whether our love to the creature, be right or no. 
28.29  Our affection or desire to riches, is inordinate in four respects. 
31  If we be sound humbled, we confess ourselves, not only unworthy the least of God's mercies, but worthy to be destroyed. 
32  Riches and wealth may not be sought for by unlawful means. 
33  Our end and scope in seeking to get riches, must be, not to serve ourselves, or our own lusts, but to glorify God withal. 
33  Seeking for riches in a wrong manner, is inordinate in five particulars. 
34  In what respects, riches are a blessing. 
35  Men may lawfully desire riches, referring and submitting their wills to God. 
36  There is a threefold necessity, wherein men may desire that which is necessary. 
37  Reasons against desire of superfluity and excess. 
38.39.40  The end of men's callings is not to scrape and rake for riches and wealth. 
41  Men may lawfully take care to increase their estate, observing the right rules in doing it. 
44  When a man is to be accounted and holden for a covetous man. 
45  Exhortation to mortify this earthly member, Covetousness. 
47  Effectual means to root Covetousness out of our hearts. 
ibid.    

A Sum of the principal matters contained in the second Treatise.  
CHrist proves himself to be the Son of God, in that he can quicken the dead. 
pag. 51  What our estate is, being out of Christ. 
p. 53  What spiritual death is. 
p. 54, and 57  The cause of life, 
p. 56  Three kinds of spiritual death. 
p. 57  The signs of death, four. 
p. 58  The degrees of spiritual death. 
p. 60  Great difference between spiritual and natural dead. 
p. 62  Spiritual death voluntary. 
p. 63  A twofold image of God in man. 
ibid.  Why the Law is given to men that are spiritually death. 
p. 66  Difference between external bodily binding, and the bands of sin. 
p. 67  The great Quaere or question that every man is to make concerning himself. 
p. 68  Two hindrances of this search. 
p. 69  The new spiritual life worketh a change in men. 
p. 70  How Christ should be the end and scope of all our actions. 
p. 72  ●he characters and marks of men spiritually dead. 
p. 73, and 79  Repentance makes a dead man to be a living man; and therefore not to be delayed. 
p. 83  Natural men are but dead men, what excellencies soever they have. 
p. 84  How to value the Ordinances of God. 
p. 85  That all who are in Christ, are in a state of life. 
p. 88  From whom, and with what, this life is hidden from natural men. 
p. 89  The Saints misreported and evil spoken of. 
p. 90  Men are hardly persuaded, that there is such a new spiritual life of grace. 
p. 91, and 94  Proofs of it, beside or without the Scriptures, 
ibid.  The effects and experience of a new spiritual life. 
p. 92  Differences between superstition and the moral life; and this new spiritual life of grace. 
p. 93, etc.  Common and true Grace, wherein they differ. 
p. 95  Signs to know the spiritual life of grace by; and the comparing it with the natural life. 
p. 96, and 59  What is expected and required of them, to whom this talon of the new life of grace is committed. 
p. 98  They that spend their time in idle sports and vanities, are yet dead. 
10●  The happy estate of being in Christ, and to be par●takers of this spiritual life, is to be known and prized accordingly. 
101  How and in what sort, we must mind worldly things. 
102  All other things vain and deceivable, in comparison of this spiritual new life. 
103  This is a prevailing life. 
104  This new life is far more excellent than the common life. 
105  The union between Christ and us. 
106  The life of grace brings liberty to them that have it. 
107  Which should make those that have it not, to seek it; and those that have it, careful to retain and keep it. 
108  Though the best may sometimes be foiled, yet they recover themselves, and maintain a war still against their corruptions. 
111  How to know whether we walk in the Spirit, or no. 
112  How to know, whether our works be living works, or dead works. 
114. etc.  Motives to make us desire this blessed spiritual life. 
120. etc.  All men seek happiness, yet never find it without seeking God. 
128  Repentance puts a new life into men. 
129  Means to get this spiritual life. 
130  Knowledge, the first means, ib. 
131, etc.  The second means to get this life, is to be much in doing. 
134  The third means to get this life, is to get faith, 
136  The fourth means to get and increase this life, is the communion of Saints, 
140  The fifth and last means to get and increase this life, is the hearing of the voice of the Son of man, 
14●  The hearing of this voice, is the only means to translate men from death to life, 
144.145. etc.  What the voice of the Son of God is, 
146.147  This effectual voice consists in two things, 
147  Three degrees of working this light of life, by the Spirit. 
148  A double voice of the Son of man▪ 
149. etc.  Those that hear (viz. obey) the voice of the Son of man, have experimental knowledge. 
150  Effectual knowledge bred by this voice, makes men approve, justify, and relish the ways of God. 
155  A right knowledge breeds holy affections. 
156  Lively knowledge brings forth action. 
157  We must examine ourselves, whether we have heard the voice of the Son of God, or no. 
159  Which we shall know by our lives and actions, 
160  The first impediment hindering men from hearing Christ voice, is selfe-wisedome, or self conceitedness. 
161  The second hindrance or let, is long custom. 
p. 162  The third let is similitude, which like false wares deceives men. 
p. 163  The fourth impediment, is false experiments, in some works of God, that should draw us nearer to him. 
p. 164  The fifth impediment is ignorance. 
ibid.  The sixth impediments, is inconsideration. 
p. 166  The seventh impediment, is a certain stiffness and obstinacy of will or mind. 
p. 167  Means how to hear profitably. 
ib. etc.  To practise a little, is the way to get more. 
p. 168  Fearful judgements on them that receive not the love of the truth, 
p. 169  God curseth barren and unfruitful bearers. 
p. 170  Disobedience to the Gospel, grievously punished, 
p. 171  Means to hear the preaching of God's word profitably for our conversion, and building of us up in our most holy faith. 
p. 172  The second means. 
ibid.  The third means, 
p. 174  The fourth means. 
p. 175  The fifth means, 
p. 176  The sixth means, 
p. 180  A Caveat or warning both to Ministers and people. 
p· 181  Vain excuses will not serve before God, 
p. 182    

The Sum of the chief points contained in the Treatise of Selfe-deniall.  
Out of Christ, we are dead men, 
185  By Christ we gain life eternal, 
186  What we must do for Christ, viz, Deny ourselves, take up our cross, etc. 
ibid.  Whosoever will have benefit by Christ, must follow him. 
ibid.  Two main impediments that hinder men from following Christ. 
ibid.  Whosoever will be saved by Christ, must deny himself. 
p. 187  What it is to deny ourselves, 
p. 188  What ourself is, 
ibid.  Why corruption of nature is reckoned a man's self. 
p. 189  In every man there are two selves, 
ibid.  Reasons of Selfe-deniall, 
p. 190  God will not bind us to that which is simply impossible. 
p. 191  A man may lawfully love himself, 
p. 192  To deny ourselves, is to deny every sin, stock and branch, 
p. 193  We cannot follow God and the world both. 
194  No happiness to be found out of God. 
198  Great equity in denying ourselves. 
199  The fruits of the flesh, and of the Spirit. 
201  How prone our nature is to do evil. 
ib.  And how we may know it. 
202  How to try, whether we have interest in Christ, or no. 
204  How to know whether we deny ourselves. 
207  Means to deny ourselves. 
208  God multiplies comforts to them that deny themselves. 
209  In cleaving to God, we must leave the care and custody of other things unto him. 
210  The right knowledge of Christ, makes us deny ourselves. 
211  The manner how we should deny ourselves. 
212  The ways of God are full of Crosses. 
215  And the reasons thereof. 
216  The ways of God have much difficulty in them, and the reasons thereof. 
217  Yet the ways of God are pleasant to any man that is upright. 
220  Reasons why difficulty in God's ways, should not discourage any man therefrom. 
221  We must make account before hand, and prepare for troubles before they come. 
223  It is not the way to heaven that most men go. 
225  What causeth persecution to follow the Gospel. 
226  If we suffer not in God's cause for well doing, we shall suffer of God for evil doing, 
p. 227  Answer to them who say, they can do no good in God's cause, 
p. 230  Against discouragement by being alone, 
p. 231  Many thousands lose their souls, because they think less will serve the turn in God's service, than indeed is required of them. 
p. 232  Satan's wiles in deceiving men, 
ibid.  Cold, slight, and customary performance of holy duties, does no good at all, 
p. 233  We must go through, fighting, till we have the victory, 
p. 236  It is hard to bring our souls to good duties. 
ibid.  The crosses and difficulties that are in God's ways, are an argument to prove, that the doctrine came from heaven. 
p. 239  The cause that the ways of God are so hard and difficult. 
p. 240  The difficulty in God's ways, aught to be a means to humble us, 
p. 241  All that look to have benefit by Christ, must follow him. 
p. 242  Christ is to us an example of the rule (viz.) of the Law. 
p. 243, etc.  Though Christ himself be absent in the body, yet he hath left guides to lead us, in his stead. 
p. 243  The Saints that lived before us, and went in one path of truth, are our guides. 
p. 244  We have the word, the Spirit, and the Saints, for our guides. 
ib.  What it is to follow Christ. 
p. 245  And how to follow him. 
p. 246  We must follow Christ at all times, 
p. 247  We must follow Christ all manner of ways inwardly and outwardly. 
p. 248  The object and example which we must follow, is Christ. 
p. 249  And not his example only, but his precepts also and commandments must we follow, 
p. 252  False boasting Christians refuted, 
p. 253  Difference betwixt the wicked and the godly, in sinning. 
p. 254  Many follow Christ for worldly respects. 
p. 256  Difference betwixt the falls of good and evil men. 
p. 257  We must be content to forsake all for Christ. 
p. 258  And to bear all things for his sake, 
ibid.  We ought to have the same mind in us that was in Christ. 
p. 259  Against false, unconstant, double minded men, 
p. 260  We must not stand still at a stay, but grow in grace, and endeavour (what we can) towards perfection, 
p, 261  We must not presume to go before Christ, but let our minds and desires yield to his will. 
p. 262  Five things required of them, that will truly and sincerely follow Christ. 
p. 264    

The Contents of the three Sermons on the Sacrament of the Lords Supper.  
THe main and principal privilege that we have by jesus Christ, is Eternal life. 
p. 265  The drift of S. john's writing is, that believers might know, they have Eternal life. 
p. 266  Another great privilege that we have by Christ, is, an assurance to be heard in our prayers, 
p. 267  Unless a man be in Christ, he may not apply unto himself any of these two privileges. 
ib.  Except we be in Christ, we have nothing to do to meddle with those holy mysteries, or Symbols of the love and favour of God in Christ. 
p. 267  Every one that comes to the Lords Table, aught to examine himself concerning two things. 
p. 268  Rules to examine ourselves, and find whether we be in Christ or no. 
ib.  A double act must pass in those that are in Christ; one on our part, another on Christ's. 
p. 269  Four things to be considered, in the act on our part. 
ib.  Every man naturally seeks some excellency or other 
p. 270, 271.  To excel in grace and holiness; to have our sinful lusts mortified, is that excellent thing Christians should and ought to desire, & labour for. 
272, 273  To keep God's Laws and commandments, is the wisdom of God's people. 
274  How a man may know, whether he reckon Christ his chief treasure. 
275, 276  The creatures that were once exceeding good, are now through man's sin, become all vanity and vexation of spirit. 
277  A man should be at any cost, and rather part with any thing, than with Christ jesus, who should be our chief treasure. 
278  What answer our hearts ought to make to Satan's temptations, and the world's allurements. 
279  To find whether Christ be our life, and chiefest joy, we must consider what it is our thoughts feed upon and delight in. 
280, 281  How to know whether Christ be our chief refuge, to fly unto. 
282, 283  A carnal man in his distress, knows not whither to go. 
286  The wicked in their troubles fly unto men for their refuge. 
284, 285  The Christian in his distress is wont to betake him-himselfe to Christ. 
ibid. & 287  How a man may know whom he sets up for his chief commander, 
287, 288  There are three great commanders in the world. that divide all mankind (almost) between themy 
289    

COLLOS. 3.5. And Covetousness which is Idolatry.  
Covetousness which is Idolatry, that must be mortified as well as the other earthly members. Now this Covetousness is nothing else; but an inordinate and sinful desire of getting or keeping Wealth or Money. The inordinate lusting after Honours, that is styled Ambition; too much affecting of Beauty, is called lustfulness; and Lust is an inordinate affection, which when it propoundeth Riches for its object, is called Covetousness, which is Idolatry. Now Idolatry consisteth in one of these three things: First, in worshipping the true GOD in a wrong manner, apprehending him as a Creature, giving that to him that agreeth not with him. Secondly, when as we make the creature a God; that is, by conceiving it under the notion of a God: so did they which worshipped jove, Mars, and those Heathens that worship the Creatures as Gods. Thirdly, when as we attribute that unto it, which belongeth unto GOD: as to trust in it, to delight in it, to put all our trust and confidence in it: when as we think, that it can perform that unto us which God only can, this thought is Idolatry. Now that Covetousness is Idolatry, is meant only in this sense when as we think that riches can do that for us which God only can; as that they can do us good or evil. Esay, 41 23. If they are Gods, saith God, let them do good or evil. God only doth good and evil, therefore he is distinguished from Idols because they cannot do it. Affections follow opinions, and practice follows affections. Therefore Heb. 11 6. He that will come to God must believe that he is, & that he is a rewarder of all those that seek him. None will worship God, unless they believe that God can comfort and relieve them in all their distresses; So no men will earnestly seek after wealth or riches till they have an opinion, that riches and wealth will yield them comfort, or be a strong tower of defence to free them from inconveniences; this makes them to trust in them, and this thought is Idolatry. There are two Points of Doctrine that arise from these words: The first, is this.  
That to seek help and comfort from any creature, or from riches, and not from God alone, 
Doct. 1.  is vain and sinful.  
The second is this.  
That covetousness which is Idolatry, 
Doct. 2.  is to be mortified.  
For the first; That to seek help and comfort from any creature and not from God alone, is vain and sinful: It must needs be so, because it is Idolatry. Now in Idolatry there are two things. First, Vanity and emptiness, 1. Corinth. 8.4. An Idol is nothing in the world; here it is Vanity. Secondly, Sinfulness, there is no greater sin than it. It is extremely vain, because we attribute that to it that doth only belong to God; To think, that if I am well, if I am strong in friends, have a well bottomed estate, that then my mountain is strong on every side, I shall not be removed, this is sinful and vain; ye shall not live a jot the better or happier for it; A strange Paradox, contrary to the opinion and practice of most men. If we consult with our treasures, do not we think that if we have such wealth and such friends, that we should live more comfortably and happily? There is no man but will answer that he thinketh so: But yet my brethren ye are deceived, it is not so: It belongs to God only to dispense of his Prerogatives, good or evil. 
Psal. 33.17.  A Horse is but a vain thing, saith the Psalmist, to get a victory: That is, though it be as fit a thing as can be in itself, yet if it be left to its self without God, it is but vain and can do nothing. So I may say of Riches and other outward things; riches are vain, and honours and friends are vain to procure happiness of themselves. So Physic of its self is vain to procure health; without God they are nothing worth: he that thinks otherwise erreth. Luk. 12.19. It was the folly of the rich man that he thought so; and therefore sang a Requiem to his soul, Eat drink and be merry, O my Soul, thou hast goods laid up for thee for many years: he did not think himself happy, because he had an interest in God and his favour, but because he had abundance of outward riches; And therefore you see the end of all his happiness, Thou fool, this night shall thy soul be taken from thee, and then what is become of all his happiness? Yet such is our folly, that most of us reflect on the means and on the creatures, and expect happiness from them. But Christ tells us, they will not do the deed; this night shall they take away thy soul, and then all thy happiness is gone. The rich man thought before that he had been secure as long as his wealth continued with him, that he needed not to expect any calamity; but now he sees that he built upon a sandy foundation. David though an holy man, being established in his kingdom, having subdued all his enemies, and furnished himself with wealth and treasure, he thought that his mountain was then made so strong that it could never be moved; that to morrow shall be as yesterday and much more abundant; but, no sooner did God hide his face, from him, but he was troubled, Psal. 30.7. To show, that it was not his riches and outward prosperity that made him happy, but God only: So Daniel, 5.23. Be●shazzar when as he thought himself happy, being environed with his Wives, Princes, and Servants; when as he praised the gods of silver and the gods of gold, abounded with all outward prosperity and reposed his happiness in it, is counted but a fool by Daniel for it; Because he glorified not God, in whose hands his breath and all his ways were; and therefore he was destroyed.  
These things of themselves will not continue with us, nor yet make us happy. We take not a step to prosperity or adversity, but God's hand doth lead it. My brethren that hear me this day, that have heretofore thought, that if ye had such an estate, such learning, such ornaments, and such friends, that then ye were happy; to persuade you that it is not so, it would change your hopes and fears, your griefs and joys, and make you labour to be rich in faith and in good works. It will be very hard to persuade you to this, yet we will do what we can, and add certain reasons which may persuade you to believe it to be so, if God shall add a blessing to them, and join the operation of his Spirit with them to persuade you.  

Reason. 1.  First, this must needs be so, in regard of God's all-sufficiency; he alone is able to comfort without the creatures help: else there were an insufficiency and narrowness in him, and so he should not be God. If he could not fill our desires every way, he were not All-sufficient; Even as the Sun should be defective, if it needed the help of torches to give light. God is blessed not only in himself, but makes us also blessed; it is the ground of all other Commandments; Thou shalt love and worship the Lord thy God, and him only shalt thou fear: 
Deut. 6.13. Matth. 4.10. Deut. 6.5.  We must love him with all our hearts, with all our souls; let not the creature have one jot of them, because all comfort is from God. Gen. 17.1. I am God all-sufficient, walk before me, and be perfect: that is, love me altogether, set your affections on none but me, ye need not go unto the creature, all is in me. If the creature could do any thing for to make us happy and not God, than we might step out to it; but the creature can add nothing to it, God only is all-sufficient to make you perfect every way; though the creature be used by God as an instrument, yet it is only God that makes you happy and gives you comfort, and not the creature.  
Secondly, it must needs be so because of the vanity and emptiness of the creature: It can do nothing but as it is commanded by God; he is the Lord of Hosts, 
Psal. 59.5.  who commandeth all the creatures, as the General doth his army. A man having the creatures to help him, it is by virtue of God's command. It is the vanity of the creature that it can do nothing of itself, except there be an influence from God. Look not then to the creature itself, but to the influence, action and application that it hath from God's secret concurrence with it. What it is to have this secret concurrence and influence from God unto the creature, you may see it expressed by this similitude; Take the hand, it moves because there is an imperceptible influence from the will that stirs it: So the creature moving and giving comfort to us, it is Gods will it should do it, and so it is applied to this or that action. The Artificer using a hatchet to make a stool or the like, there is an influence from his Art that guides his hand and it: so the creatures working is by a secret concourse from God, doing thus and thus. And to know that it is from God, ye find a mutability in the creature, it works not always one way▪ Physic and all other things are inconstant; sometimes it helps, sometimes not, yea many times when as ye have all the means yet they fail; to show that there is an influence from God, and that the creatures are vanishing, perishing and unconstant of themselves.  
Thirdly, It must be so, because it is sinful to look comfort from any thing but from God: because by this we attribute that to the creature, which only belongs to God; which is Idolatry. The creature steals away the heart in an imperceptible manner, 
2 Sam. 15.6.  as Absolom stole away the people's hearts from David; or as the adulterer steals away the love of the wife from her husband. This makes you serve the creatures: this makes you settle your affections on the creatures: if they fail, ye sorrow; if they come, ye joy: and ye do this with all joy, with all delight and pleasure, and desire; This is a great sin, nay it is the greatest sin: as adultery is the greatest sin, because it severs and dissolves the marriage; so is this the greater, because it severs us from God, and makes us cleave to the creature.  
The main consectary and use from this, is; 
Use. 1.  To keep you from hasting after worldly things: men are never weary of seeking them, but spend their whole time in getting of them; and this is the reason, why the things that belong to salvation are so much neglected: men spend so much time in a thousand other things and trifles, that they have no time at all to serve God in: they are busy about riches, honours, credit, or the things whereon their pleasures do pitch: but if this be digested, it will teach you to seek all from God, who disposeth all things, and to whom the issues of life and death, 
Psal. 68.20.  of good or evil▪ do belong. Consider with yourselves and you shall find; that the reason wherefore ye seek for outward content and comfort, is because you think it will do you good if you have it, or hurt if you have it not. But herein you err, giving that to the creature which only belongs to God. Esay, 41.23. If the Idols be God, saith the Lord, let them do good or evil; The scope of this place, is to cut off the whorish and adulterish affection of those, who have an eager and unweaned desire after earthly things, by showing, that they can do us neither good nor hurt. Therefore God punished David exceedingly for numbering the people; 
2 Sam. 24.  because he thought that they could strengthen him against his enemies without God's help. Wherefore, jeremy, 9.23.24. Thus saith the Lord, let not the wise man glory in his wisdom, neither let the mighty man glory in his might, neither let the rich man glory in his riches, but let him that glorieth, glory in this; that he understandeth and knoweth that I am the Lord, which execute loving kindness, judgement and Righteousness in the earth. As if he should have said: If these things could do you good or hurt, there were some reason that you might seek them: but there is nothing in them that you should desire them; For it is I only that execute Mercy and judgement, all good and evil is from me. Therefore Psalm, 62. we have this caveat given us. If riches increase set not your hearts upon them, magnify not yourselves in them or for them, for all good and comfort is only from God; else you might set your hearts on them; but now all power and kindness is from him, therefore your wealth can never do it.  

Object.  But it may be objected: That God doth comfort us and make us happy in this life by means, and riches are the means; Wherefore then may we not seek to them to get this comfort?  

Answ.  To this I answer; That God doth reward every man according to his works, not according to his wealth. Yea he can comfort us without these; For he is the God of all Consolation: 2. Cor. 1.3. and that both Inclusive and Exclusive; all comfort is in him, and from him, none without him. If we think to have it from honours, wealth or friends, we deceive ourselves, for they are vain and profit not, 1 Sam 12.21.22. Turn ye not aside, for than shall ye go after vain things which cannot profit nor deliver, for they are vain. All these things without GOD, will profit you nothing.  

Object.  But will not health, wealth and friends profit us?  

Answ.  No, not all, they are vanity, they are empty in themselves, they cannot do it: they are in themselves but vanity; having the creature ye have but the husk without the grain, the shell without the kernel. The creature is but empty of itself; except God put into it a fitness to comfort you, all is vanity and nothing worth, and this vanity is nothing but emptiness. And this serves to correct the thoughts of men, who think that if they had such an estate, all their debts paid, if they had such and such friends, than all would be well with them: and who is it that thinks not thus? But let those that entertain such thoughts, consider the vanity of the creature: all our sins proceed from the over-valuing of the creature; for sin is nothing but an aversion of the soul from the immutable God to the creature. Labour then to conceive of the creature aright, to see that it is vain: this will keep you right, and hinder you from going from God and cleaving to the creature.  
To press this further, consider these four things first.  
First, if ye go another way to work, believe all ye see, and seek comfort in the creature; consider ye shall lose your labour. It is not in the power of the creature to yield ye any comfort; if ye busy yourselves in seeking any comfort from it, ye walk in a vain shadow: Psal. 39.6. Surely every man walketh in a vain shadow, surely they are all disquieted in vain: He heapeth up riches and knoweth not who shall gather them: If we look comfort from riches, we look it but from a shadow, all our labour is in vain. There is a shadow of the Almighty in which some men walk, 
Psal. 91.1.  where they shall be sure to find this comfort: Others there are that walk in the shadow of the creature, in the vanity of their minds, seeking comfort from it; those who thus walk shall be deceived. A shadow though it seem to be something, yet it is nothing; it may seem to have the lineaments of a man or some other body, yet it is nothing: So these outward things may seem to have something in them, but yet indeed they have nothing; those who seek for comfort in them commit two evils, jerem. 2.13. They forsake God the fountain of living waters, and dig unto themselves pits which will hold no water. God having all comforts in him, comforts never failing; because there is a spring of comfort in him, yet we forsake him, and dig to ourselves pits, which if they have any water it is but borrowed, and not continuing; and that water which they have is none of the best, it is muddy and will not always continue▪ wherefore pitch your affections on the tru● substantial good, not on vanities: If we see a man come to an orchard full of goodly fruits and he should catch only at the shadow of them, nettling his hands, and spending his labour in vain, we would account him either a fool or a madman; yet we in the clear Sunshine of the Gospel, (such is our madness) do catch and seek after shadows with trouble of mind and sorrow of heart, neglecting the substance.  
Secondly, Consider that you seek your happiness, the wrong way, in that you seek it in worldly things, they are not able to help or make you happy; because they reach not to the inward man: The body is but the sheath and case, our happiness lies not in it: so in the creatures, their happiness consisteth not in themselves, but in something else: It lies in observing the rule that God hath appointed to them: the fire, observing the rule that God hath given it, is sure; so is it of water, so of all creatures animate and inanimate, their happiness consists in observing the rule that God hath prescribed to them. The Law of God is the rule that we must walk by, following it as a rule we are happy: he that keepeth the Commandments shall live in them: he that departeth from them is dead. Every motion of the Fish out of the water is to death, but every motion of it in the water is to life: So let a man's motions be towards God, than they are motions to life, but let him move after outward things, and it is a motion to death and misery; therefore, if ye seek this comfort from outward things, ye go the wrong way to get it.  
Thirdly, Consider that you make a wrong choice, ye seek not that which will do it. If you seek for this comfort from God, all is in one place, but if ye seek for it in the creatures, ye must have a multitude of them to comfort you; ye must have health, wealth, honours, friends, and many other things; but one thing will do it if ye go the right way: ye shall find it only in God. 
Luk. 10.41.42.  Martha▪ she was troubled about many things, when as one thing only was necessary. If ye seek comfort in earthly things, ye must have a thousand things to help it, but godliness which hath the promise of this life and of the life to come doth yield this comfort of its self, if that ye seek it in it. It is a great advantage for us to have all comforts in one thing: Godliness only hath all these comforts, therefore seek them in it.  
Fourthly, Consider, that that comfort and happiness which you have from the creature, is but a dependent felicity, and it is so much the worse; because it depends on the creature, which is mutable and uncertain: how much better is it to depend on God, in whom is no shadow of variety or change. 
james 1.17.  Every creature is weaker by how much it hath more dependency on another creature: and so are ye weaker by how much more ye depend on outward things. If ye depend on friends, they may change their affections, and become your enemies, or death may take them away, and then your happiness is gone: If ye depend on riches, Prov. 23.5. Wilt thou set thine eye on that which is not? For riches certainly make themselves wings, and fly away like an Eagle towards heaven; and then your happiness is gone: But if ye seek and place your happiness in God, in whom is no change nor alteration, than it is perpetual. A dependency on things that are mutable will yield no comfort, because God will have all to depend on himself: therefore, 1 Cor. 1.30. Christ of God is made unto us, Wisdom, and Righteousness, and Sanctification, and Redemption. That no flesh might rejoice in its self, but that he that glorieth, might glory in the Lord. For this end, God conveied Christ unto us; that he might make us believe, that we fare not the better for any creature, that so we might rejoice only in the Lord: therefore he hath made Christ redemption from all evil, that he might furnish us with all good: Christ hath redeemed us from hell and misery, from want of good things: seek not then a dependency on the creature, think not that it will better you, and this will make you to depend on Christ. Therefore for these regards correct your opinion of worldly and outward things, and judge of them with righteous judgement: depend only on God if you will have him to be your portion, as he was the Levites: Refuse him not as the Israelites did, depend on him in good earnest. A little you say, with God's blessing will do much. Labour not therefore, neither toil ye to leave great portions to your children (the common pretence that men have for their covetousness) though you leave them never so much, if God's blessing be not on it, it is nothing, it can yield them no comfort; yea many times it is an occasion of their hurt. If then God's blessing be all in all, if that only can administer comfort and make us happy, I would ask you this question? What if ye did leave your children only God's blessing, would it not be sufficient though you leave them little or nothing else? Ye think not so: and yet whatsoever ye can leave them without God's blessing, is nothing worth. Preachers labour much in this, to draw you from worldly things, and all to little purpose: It must be God's teaching that persuades within, that must effect it: ye must therefore take pains with your hearts, the generality of the disease shows that it is hard to be cured; Labour therefore to find out the deceits which do hinder your practice of these things; which are these.  
One Deceit that deceives men is, that they are ready to say, 
Deceit. 1.  that these things are the blessings of God. Why then should not we rejoice in them? As for afflictions they are crosses, and therefore we grieve for them: if these than did not add to our blessedness, why count we them blessings, and account Poverty as a cross?  
To this I answer, that if ye take them as blessings ye may rejoice in them, as the instruments by which God doth you good. Blessings are relative words, they have reference unto God: if ye consider them without reference unto him, they cease to be blessings: therefore if ye consider them merely as blessings, ye may rejoice in them. Now ye receive them as blessings:  
First, if ye depend on God for the disposing, continuing, and want of them, if ye think ye shall enjoy them no longer than God will. If ye think this with yourselves, we have Wives, Children, Friends, and Riches, 'tis true we have them, but yet they shall not continue with us an hour or minute longer than God will: If ye think so in good earnest, than ye rejoice in them as blessings. A man that is relieved when he is in danger, looks more to the will than to the hand of him that helps him: we look more to the good will of our friends, than to their gifts: so we should look more to Gods Will and pleasure, than to the benefits which he bestows on us. The consideration of these things as blessings, must raise up your thoughts to heavenly thing, to consider that whatsoever is done in earth, is first acted in heaven; the Sun is first eclipsed there, and then here: so your estates are first eclipsed there, before that they are here. Look therefore on GOD, and on these as merely depending on God's will, and then you enjoy them merely as blessings.  
Secondly, ye look on them as blessings, if ye look on them so, as to know, that ye may have them in abundance without any comfort. Instruments have nothing of themselves; whatsoever they have is put into them. A man may have wealth, friends, and all other outward things, his mountain may seem to be strong, yet without God's blessing on them, he may want comfort in them. When as ye think thus, that ye may have these things without comfort, it is a sign that your eye is on God, that ye look on them only as the Vehiculaes' or Conduit pipes, to convey comfort. The air yields light as an Instrument, though it hath no light of its own: the water may heat, but not of its self, but by that heat which is infused into it by the fire: So if a man drink a Potion in beer, the beer of its self doth not work, but the Potion worketh by the beer: So it is with all outward blessings, they of themselves can yield you no comfort at all, but if they yield you any, it is by reason of that comfort which God puts into them.  
Thirdly, ye do then enjoy them as blessings, if you think that you may have comfort without them: the ebbing and flowing of outward things doth not augment your comfort or diminish it: Those that have not any outward blessings, may have more gladness and comfort in their hearts, than those whose corn and wine are increased, Psalm. 4.7. Those who have but a small Cottage and a bed in it, are many times more happy, more healthy, and sleep more quietly, than those rich men, whose wealth will not suffer them to sleep: Eccles. 5.12. Many there are, that seem to want outward things and comforts, yet are full of inward comforts and delights: Many there are, who like Paul and the Apostles, 
2 Cor. 6.10.  Seem to have nothing, and ye● possess all things: As it is all one with God to help with few as with many; 
1 Sam 14.6. 2 Chr. 14.11.  So he can comfort with few friends and external blessings, as well as with many: Yea he can make a little that the righteous have, 
Psal. 37.16.  more comfortable than all the revenues of the ungodly, be they never so great. That which hath been said of blessings, the like also may be said of crosses; ye may grieve for them if ye take them as crosses: but withal take heed, that you account not those things crosses which indeed are no crosses. Want was no cross to Paul, nor yet Imprisonment: 
Phil. 4.12. Acts 16.25.  for in the one he abounded, in the other he sung: It is advantage unto us many times to have outward blessings taken from us. It is advantage to us to have blood taken away in a Pleurisy: it is good sometimes to lop trees, that so they may bring forth more fruit; so it is good many times for us to have crosses to humble us, and to bring us nearer to God: yet ye may sorrow for the loss of these things, and take it as a cross, if ye can say this from your hearts, that ye are not afflicted, because ye are made poor, because your wealth is taken from you but because it is God's pleasure to take it from you, either for the abuse of it, or else to punish you for some other sin. So if that ye are cast into some sickness, ye may not grieve for it as a cross merely, as it is a sickness, but as you conceive the hand of God in it, laying it on you as a punishment for your sin.  

Deceit. 2.  The second Let and Deceit is, the present sense and feeling that we have of the comfort that comes from abundance.  
Men are ready to say, that they feel comfort from abundance of outward things; therefore whatsoever you say to the contrary, is but speculations and fancies. Men are guided by sense, which cannot be deceived; we find and feel comfort in these things by experience, we see a reality in these things, and therefore whatsoever you say to the contrary, is but vain, and to no purpose.  

Answ.  To this I answer, you must not judge of things according to sense, for sense was never made a judge by God, to judge of these things; but judge of them according to faith and rectified reason, which judgeth of things that are to come, that are past & present all together, and so can best judge of these things as they are.  
Now for to help your judgements in these things.  
First, consider what the Scripture doth say of them: what it doth say of pleasure, friends, and riches: the Scripture presents things as they are, and that tells you that they are but Vanity of vanities, and that all is vanity. 
Eccles. 1.2.   
Secondly, consider the judgements of others, concerning them who have been on the stage of afflictions, and have abounded with good works whilst they lived, but are now gone.  
Thirdly, consider what ye will judge of them at the day of death; then men are awaked, they see these things as they are indeed, and then they be fool themselves that they have spent so much time in seeking after those things which will not profit them, and spent so little time in seeking after salvation.  
Fourthly, judge not of them as you find them for the present, but likewise as you shall find them for the time to come, judge of all together.  
Now for Sense: you must understand that there is a double sense.  
First, there is a sense and feeling of the comfort of the creature, as a man that is benumbed with cold, is refreshed with fire: or a man that is fainty and feeble in heart, is refreshed with wine.  
Secondly, There is a supereminent comfort proceeding from an inward apprehension of God's favour towards us, in giving these blessings to us.  
There may be an inward distemper, which may make our joys to be hollow and counterfeit: there may be sadness of heart, when as there is outward joy; because there is an inward and supereminent sense which affects the heart another way: and therefore, Eccles. 2.2. external joy, is called mad joy; because we mind it not: It is the joy of joys, and life of comfort that is from within, that proceeds from the inward man. As the soul is stronger, and the more it is in health, so it finds more comfort, both external and supereminent comfort: Graces are to the soul as health is to the body; the more and greater they are, the more comfort they administer.  

Object.  But ye may object that the creature can administer its own comfort, and of its self.  

Answ.  To this I answer; That there is an aptness and fitness in the creature for to comfort us, but yet it can yield us no comfort without God: Wherefore keep your affections in square, have so much joy and delight in the creature, as the creature requires, and no more; if your affections hold a right proportion with their objects, they are right; therefore thus far ye may joy in the creature, and no further.  
First, Ye may joy in it with a remiss joy, and ye may also sorrow for it with a remiss sorrow, 
1 Cor. 7.30.  ye may joy in it as if ye joyed not, and sorrow in it as if ye sorrowed not.  
Secondly, Ye may joy in them with a loose joy and affection; as they set loose to you, so ye may set loose to them, 1 Cor. 7.29.30.31. Brethren the time is short, it remaineth therefore that those who have wives, be as though they had none; that those that weep, be as though they wept not; that those that rejoice, as though they rejoiced not; and those that buy, as though they possessed not; and they that use this world, as not abusing it, That is, let your affections be loose to these things: Take any of these outward things, ye may cast your affections on them in a loose manner: go no further than this; For the fashion of the world passeth away; Ye may be taken away from it, and it from you; therefore affect it no otherwise, than a transitory thing, and with a loose and transient affection, willing to depart from it, whensoever it shall please GOD to take it from you.  
Thirdly, ye may love them with a dependent affection; they are things of a dependent nature, they have no bottom of their own to stand on, they only depend on God, and so ye may love them as depending on him: eyeing the Fountain, and not the Cistern from whence they flow▪ take not the light from the air only, but look to the Sun from whence it comes.  

Deceit. 3.  The third Deceit, is false reasoning: We find it otherwise by experience: we see that a diligent hand maketh rich, and bringeth comfort: we see that labour bringeth learning; and for the labour which we take to get it, in recompense of it, it makes us happy.  

Answ.  To this I answer, That this chain doth not always hold: God breaks it many times; riches come not always by labour, nor comfort by riches; except God be with the labour, the labour profits nothing. Psal. 127.1. Except the Lord build the house, they labour in vain that build it: Except the Lord keep the City, the Watchmen watch but in vain. It is in vain to rise up early, to go to bed late, to eat the bread of carefulness: Ye shall not reap the fruit ye expect, unless God be with your labour. If Christ be absent the Disciples may labour all night and catch nothing; 
Luke 5.5. &c  but if he be present with them, than their labour prospereth, than they enclose a multitude of Fishes: So when as we labour and take pains, and think to be strong in our own strength without God's help, we go to work with a strong key which will not open; but if God's hand be in the business, we do that with greater facility and ease which God hath appointed we should do. You may see this in joseph, God purposed to make him a great man, see with what facility he was made the Governor of Egypt next to Pharaoh without his own seeking, and beyond his expectation: So it was with Mordecai; so with David: God appointed to make them great, and therefore they became great notwithstanding all oppositions. On the contrary, let man go on in his own strength, and he shall labour without any profit at all: Hence it is, that many times we see a concurrency of all causes, so that we would think that the effect must needs follow, and yet it follows not, and if it doth follow, we have no comfort in it.  
First, because God makes an insutablenesse, a disproportion betwixt the man, & the blessing; as between judas and his Apostleship. A man may have tables well furnished, Riches in abundance, a Wife fit for him, and yet have no comfort in them, because God puts a secret disproportion betwixt him and them.  
Secondly, though there be a concurrency of things, yet God may hinder the effect; sometimes for good, sometimes for evil: As Elisha his servant was ready in the nick, when the Shunamite came to beg her possessions and Land of the King, 2. King. 8.5.6. He was then telling the King how Elisha had restored her son to life, which furthered her suit: So on the other side, Abraham, When he was to offer up his son Isaac: in the instant God sent the Ram tied in the Bush, Gen. 22.13. So Saul when as he had purposed to kill David, God calls him away to fight with the Philistines: and as God hinders the effect for good, so he doth for evil.  
Thirdly, God doth it sometimes by denying success unto the causes. 
E●cles. 9.11.  The battle is not always to the strong: when there are causes and the effect follows not, it is because God doth dispose of things at his pleasure, and can turn them a contrary way: health and comfort, joy and delight, follow not outward blessings, except God puts it into them.  
The fourth Deceit is this: These things are certain and present, 
Deceit. 4.  but other things are doubtful and uncertain, we know not whether we shall have them or no.  

Answ.  To this I answer, it is not so: Future, spiritual, and eternal things, are not uncertain▪ but those things which we enjoy here, are; those things which we here enjoy, as also we ourselves, are subject to changes and alterations: we are as men on the sea, having storms as well as calms. Wealth and all outward blessings are but transitory things: but faith and spiritual things are certain and endure for ever: we have an Almighty and unchangeable God, 
1 P●●. 1.4.  an immortal incorruptible inheritance: that fadeth not away, reserved for us in the highest heavens. In temporal things, who knows what shall be to morrow; in them thou canst not boast of to morrow: 
Prou. 27.1.  but as for spiritual things they are certain, there is no ambiguity in them. But the main answer that I give is, that here we must use our faith; consider the grounds on which faith relies, and then the conclusions and consequences that arise from them, take heed to them and be not deceived. If ye believe God to be the Rewarder of all those that trust in him, as you say he is, 
Heb. 11.6.  why rest you not on him? Why are ye not contented with him for your portion? Why think ye not him sufficient? If the creature be God, then follow it; but if God, be God, then follow him, and be satisfied with him: Labour therefore for faith unfeigned, and walk according to it.  
If then it be vain and sinful to seek help and comfort from any creature, 
Use. 2.  or from riches, and to think that they can make us live more comfortably; hence then consider the sinfulness of it, and put it into the Catalogue of your other sins, that formerly ye have had such thoughts. Every one is guilty of this sin more or less, and this is a sin not small, but of a high nature; It is Idolatry: In the times of ignorance, Satan drew many men to gross Idolatry, to worship stocks and stones; but now he draws them to another Idolatry less perceptible, and yet as dangerous in God's sight as the other, who is a spirit, and can discern and pry into it. 
Io●. 4.24.  Let us therefore examine our hearts, and consider how much we have loved and trusted the creature: let us condemn ourselves, and rectify our judgements, and judge of things as they are: Let us not think ourselves happy for that we enjoy the creatures; let us not think ourselves blessed in them, but only in Christ, because it is not in their power to make us happy. If we have so joyed in these, or loved them so as to love God less, it is adulterous love and joy. We have no better rule to judge of adulterous love than this, when as our love to the creature, doth lessen our love towards God.  
Now lest we be deceived in our love to the creature, I will give you these four signs to know, whether your love to it be right or no.  
First, see if your affections to the creature cause you to withdraw your hearts from God. jer. 17.5. Cursed be the man that maketh flesh his arm, and whose heart departeth from the LORD: It is a sign we make flesh, our arm, when as we withdraw our hearts from God; we make the creature our aim, when as it withdraws us from God. 1 Tim. 5.5. She that is a Widow indeed, trusteth in God, and continueth in supplications night and day: This is a sign that they trusted in God, not in the creature, because they pray unto him. Consider what your conversation is, whether it be in heaven or no: Phil. 3.20. Our conversation is in heaven: the neglecting and not minding of earthly things in the former verse, showed him not to be of an earthly conversation. The more our hearts are drawn from God, the more are they fixed and set on earthly things.  
Secondly, consider what choice ye make when as these things come in competition with God and spiritual things: what Bills of Exchange do you make? 
Luke 16.9.  Do ye make ye friends of the unrighteous Mammon, not caring for these things when they come in competition with a good conscience, or do ye forsake GOD, and stick to them?  
Thirdly, consider what your obedience is to GOD, whether his fear be always before your eyes; or whether riches set you on work or no: what man's obedience is, such is his trust; if ye obey God, than ye trust in him, if ye obey riches, than ye trust in them, and not in God.  
Fourthly, consider what your affections are: nothing troubles a holy man but sin, which makes him seek help at God's hands, and not in these: on the contrary, nothing troubles a worldly man, but losses and crosses, sin troubles him not at all: By this judge of your love to Riches, whether it be right or no.  
Thus much of the first general Doctrine; we come now to the second, which is this.  

Doct. 2.  That Covetousness is to be mortified.  
That Covetousness is unlawful, all know it: the things therefore that will be useful in the handling of this point, will be to show you what Covetousness is; and why it is to be mortified.  
Now to show you what it is.  
Covetousness may be defined, to be a sinful desire of getting or keeping money or wealth inordinately.  
First, it is a sinful desire, because it is a lust, as lusting after pleasure is called Voluptuousness; it is also inordinate, the principle being amiss, and likewise the Object: The principle is amiss, when as we over-value Riches, set a greater beauty on them than they have, and seeing them with a wrong eye, we lust after them, by reason that we over-value them; And thus to over-value them, thus to lust after them, and to think that they can make us happy, is Idolatry. The object of it is as bad as the principle, when as the end of getting riches, is either to raise us to a higher condition, 
Luke 16.19.  or to far deliciously every day; or else to spend them on some lust, 
jam. 4.3.  as well as to keep them.  
Secondly, it is, of getting or keeping money; of getting it inordinately, when as we seek it by wrong meeanes; or of keeping it inordinately; and that in two cases. First, in not bestowing it on ourselves, as we ought. There is tenacity of this sort among men, Eccles. 4.13. There is a great evil under the Sun; namely, Riches kept by the owners thereof to their hurt: When as it is comely and good for a man to eat and drink, and to enjoy the good of all his labour that he taketh under the Sun, all the days of his life which God giveth him, for this is his portion: And thus to take his Portion and to rejoice in his labour is the gift of God. Eccles. 5.18.19. Then secondly, in not giving to others, being too strait handed, having goods and seeing othrrs to want.  
The last and chief thing in the definition is, Inordinately, that is, besides the rule of God's Word. A thing is said to be inordinate, when as it is beside the square, and in doing thus, we do amiss.  
Now this affection of seeking money is said to be inordinate, in these four respects.  
First, when as we seek it by measure, more than we should.  
Secondly, when we seek it by means, that we should not.  
Thirdly, when we seek it for wrong ends.  
Fourthly, when we seek it in a wrong manner.  
For the first, we offend in the measure, when as we seek for more than God gives us: that which God gives every man, that is his Portion here, Eccles. 5.18. And he that desireth and withholdeth more than his portion, is he that offendeth in the measure, Prov. 11.24.  
But how shall I know God's Will, and what my portion is?  

Answ.  I answer, by the event: see in what estate and condition God hath set you, see what estate he hath given you, this is your Portion, and with it you must be contented. GOD hath a Sovereignty over us, we are but his subjects, and must be contented with what he gives us: you are contented with that which your Father or your Prince gives you; therefore you must receive that which God bestows upon you, with all humility and thankfulness. If we be sound humbled, we confess ourselves worthy to be destroyed, Ezech. 36.32. We confess with jacob, Gen. 32.10. That we are unworthy of the least of God's mercies; that the least Portion is more than we deserve. The Prodigal being humbled, was contented with the lowest place in his father's house, to be as one of his Father's household servants: 
Luke 15.19.  and so we ought to be content with that Portion which God hath given us, be it never so small, because it is more than we deserve; and if we desire or seek for more, this desire is sinful.  
Secondly, as we ought not to seek wealth more than is our due; so we ought not to seek it by unlawful means; not by usury, gaming, oppression, fraud, deceit, or any other unlawful means. I add this of gaming, because it is unlawful (though it be little considered:) for it is no means that God hath appointed or sanctified for to get money; because it is neither a gift nor a bargain. I dispute not now; whether playing for trifles, to put life into the game be lawful, but of gaming with an intent to get and gain money or wealth; this I say is an unlawful means, and such as have gotten money by these unlawful means, are bound to restitution.  
Thirdly, when the end of our seeking after money is wrong, than our affection is sinful, as if we seek it only for its self, that we may be rich; or to bestow it on our lusts. If we make this our end, to bestow it on our lust, and not on necessaries only, not contenting ourselves with so much as shall serve our turns; if we seek it thus, we seek it in excess. He that desires, money for a journey, desires no more than will serve to defray the costs and expenses in his journey; so if a man desires money for any other end, he desires as much as will serve him for that purpose, and no more. So in other things: he that is sick, desires as much Physic as will cure him, and no more: so we ought to desire as much as will serve our necessities, and no more. But if we desire it for ambition, pleasures, or any other by-respect, this desire is sinful and inordinate.  
Lastly, it is inordinate, when as we seek it in a wrong manner, which consisteth in these 5. particulars.  
First, when as we seek it out of love unto it; and this manner of seeking it, is spiritual adultery. james 4.4. Ye Adulterers and Adulteresses, know ye not that the friendship of the world, is an enmity with God, and whosoever is a friend of the world, is an enemy to God? If we be in love with it for its own beauty, it is sinful, it is spiritual adultery.  
Secondly, when as we seek it to trust in it; when as we think we shall be the safer for it, and make it our strong Tower. Yet he that trusteth in Riches shall fall, Prov. 11.28. And therefore, if we have food and raiment we ought therewith to be contented, 1. Tim. 6.8. And not to trust in uncertain riches.  
Thirdly, when as we are high minded and think ourselves the better men for our wealth; when as it makes us look bigger than we did; as commonly those that are rich do; therefore 1 Tim. 6.17. Paul bids Timothy, Charge those that are rich in this world, that they be not high minded.  
Fourthly, when as we seek it to glory in it; as David, he would number the people to glory and trust in them: this is sinful; For he that glorieth, must glory in the Lord not in them: 1 Cor. 1.31.  
Fiftly, when as we seek it with too much haste and eagerness, when as all our days are sorrows, our travel grief, and our hearts take no rest in the night. Eccles. 2.23. When as we seek it, not staying God's leisure; such a desire is inordinate, importunate, and sinful: therefore, 1 Tim. 6.9.10. Those that will be rich, (that is, such who make too much haste to be rich,) fall into temptation and a snare; and into many foolish and hurtful lusts which drown men in perdition and destruction, and pierce them through with many sorrows.  
But now you will object, 
Quest.  that riches are blessings; and demand of me whether you may not desire riches as they are blessings?  

Answ.  I answer, that it is true, that they are blessings, and the reward of the fear of GOD. Prov. 22.4. By humility and the fear of the Lord, are Riches and Honour. Therefore it is said of David, that He died full of Riches. 
1 Chro. 29.28  Abraham's servant reckoned them as a blessing. Gen. 24.35. The Lord hath blessed my Master greatly and he is become great, and he hath given him Flocks, and Herds, and Silver, and Gold, and Man-servants, and Maidservants, and Camels and Asses: jacob counted them as blessings, Gen. 32.10. And Christ himself saith, 
Acts 20.35.  That it is more blessed to lend than to borrow, to give than to receive; may we not then desire them? To answer this, ye must know, that there is a twofold will and desire. First, a remiss will, which is rather an inclination than a will. Secondly, there is a peremptory will, which is mature ripe and peremptory: with this latter will we may not desire them, but with the former we may; for in the 1 Tim. 6.8. If we have food and raiment, let us therewith be content: If any man have a desire to be rich; yet having food and raiment let him not so desire more riches; but that he may be content with it; yea having, or having them not, ye must be content. Now there is a double content; the first is, as when a man is sick (to express it by a similitude) yet he may pray for health, and use means to get it with a full and perfect will, yet with a depending on God's will: so we being in want may desire riches and wealth with a full will, sitting in the mean time under God's hand, and referring and submitting our wills to his will. Secondly, there is a content, whereby having sufficient for food and raiment we suffer not our wills actually to desire more, nor to go beyond the limits which God hath set us. God hath promised outward blessings as a reward of his service, and propoundeth them to us, as so many arguments and motives to stir us up to fear him: and therefore we may desire them as his blessings, with such a remiss and subordinate desire as this; when as we set bounds and limits to the sea of our own desires which are in themselves turbulent, and submit ourselves wholly to Gods will. Christ being to die had a will to live, yet not a full and resolute will, but a will subordinate to Gods Will. Father if thou wilt, 
Mat. 26.39.  let this Cup pass from me, yet not my Will but thine be done: his will was but an inclination, and not a will; so we may wish riches with a remiss will and inclination, but not with a perfect will; that is, we may not go about to get them with a full desire and resolution.  
But how far may a man desire wealth? 
Quest.  Where must he set limits to his desires? where must they be restrained?  

Answ.  I answer, that he may desire food and raiment, he may desire that which is necessary for nature, without which he cannot live & subsist: as a man may desire a ship to pass over the sea from one country to another, because he cannot pass over without it: so a man may desire food and raiment in the sea of this life, because without it he cannot finish his course which God hath prescribed unto him.  
Now there is a threefold necessity.  
First, there is a necessity of expedience, as if a man hath a a journey to go, ' its true, he may go it on foot, yet he may desire a horse ride on, because it will be more expedient for him: so you may desire with a remiss desire, so much as is expedient for your vocation and calling, so much as it requires.  
Secondly, there is a necessity in respect of your condition and place; as men in higher rank and calling need more than men of an inferior degree, to maintain their place and dignity; so may they desire to have more than they; so as they desire no more than will be sufficient to maintain them in that rank and degree wherein they are placed.  
Thirdly, there is a necessity of refreshment, and you may desire as much as is needful for your necessary refreshment, as much as hospitality requires, so that you do not go beyond it. And in these three respects, you may desire God to give you as much as shall be expedient for you, because it is no more than nature requires.  
Now besides this desire of things necessary, there is a desire of superfluity and excess: this desire proceeds not from nature but from lust; because we desire such a degree of wealth, either to raise our estates, or that we may bestow it on our lusts and pleasures; that like the rich Glutton, Luke, 16. We may be well clad and far deliciously every day. Many men's lives are nothing else but playing and eating, eating and playing, and are led always in this circuit: To desire wealth to this or any other superfluous end is very sinful, and it must needs be so for many reasons.  
First, 
Reason. 1.  because man's life stands not in abundance & excess: therefore Luke, 12.13, 14, 15. verses. When as a certain man spoke to Christ to speak to his brother to divide the inheritance with him: he said unto him, Man who made me a judge or devider ●ver you; and then bids the multitude to beware of Covetousness; because that a man's life consisteth not in the abundance of the things that he possesseth: That is, though ye have never so much wealth, yet ye shall not live the longer for it; your life consists not in it, no more doth your comfort: for they will but please the sight of your eye, they will not make you more happier than you are; seek not therefore superfluity, for your life consists not in abundance: He is but a fool, that thinks that these things will make him happy, that these will make him rich: all they that are not rich in God, 
Luke 12.21.  are poor; and if they think themselves happy and rich in these things, they are but fools.  
Secondly, the desire of superfluity is sinful, because it proceeds from an evil root: the fruit cannot be good that proceedeth from an evil and bitter root; but this desire proceeds from such a root; That is, from lust; it comes not from God's spirit, which biddeth every man to be content with food and raiment: Nor yet from nature, 
1 Tim. 6.8.  which seeks not superfluities; therefore proceeding from lust it must needs be sinful.  
Thirdly, what ye may not pray for, that ye may not desire to seek after: but we may not pray for superfluities. Prov. 30.8. Give me neither Poverty nor Riches, feed me with food convenient for me, not with superfluities: And in the Lord's Prayer we are taught not to pray for superfluities, 
Mat. 6.11.  but, Give us this day our daily bread, that is, as much as is necessary for us, and no more: therefore we may not desire it. The seeking of more than is necessary doth hinder us, and not further us; a shoe that is too big, doth hinder a traveller, as well as one that is too little.  
Fourthly, it is dangerous, for it doth choke the word, and drown men in perdition: therefore it is Agurs Prayer, Prov. 30.8.9. Give me neither poverty nor riches, feed me with food convenient for me; lest I be full and deny thee, and say, Who is the Lord? Fullness and excess is always dangerous: full tables do cause surfeits, full cups make a strong brain giddy. The strongest Saints hath been shaken with prosperity and excess, as David, Hezekiah, Solomon; they sinned by reason of excess in outward things. It is dangerous to be rich, therefore it is David's counsel, Psal. 62.10. If riches increase, set not your hearts upon them. 
Mar. 10.23.24, 25.  A rich man cannot enter into the Kingdom of Heaven: It is easier for a Camel to go through the eye of a needle, than for him to enter into Heaven: For if a man be rich, it is a thousand to one, but that he trusteth in his riches, and it is impossible that he who trusteth in his Riches, should enter into heaven.  
Lastly, to desire superfluity must needs be● sinful, because we have an express command to the contrary. 1 Tim. 6.8. If we have food and raiment, let us therewith be content. This is the bound that God hath set us, we must not go beyond it. If it were lawful for any man to desire and have abundance, than it were lawful for Kings; yet God hath set limits to them. Deut: ●7. 17. He shall not multiply Horses nor Wives to himself, that his heart turn not away: neither shall he greatly multiply to himself silver and gold, that his heart be not lifted up above his brethren: God hath set us down limits and bounds how far we should go, therefore to pass beyond them is sinful, but we pass beyond them, when as we desire superfluity, therefore the desire of superfluity is sinful.  
But may not a man use his calling to increase his wealth? 
Quest.   

Answ.  I answer, that the end of men's callings is not to gather riches, if men make this their end, it is a wrong end; but the end of our calling is to serve God and man. The ground of which is this. Every man is a member of the Common wealth, every man hath some gifts or other, which must not lie idle: every man hath some Talents, and must use them to his Master's advantage; and how can that be, except he do good to men? Every one is a Servant to Christ, and must do God's work: no man is free; every one is Christ's servant, and must be diligent to serve Christ, and to do good to men. 
Rom. 12.6.7.8.  He that hath an office must be diligent in it, and attend on it: every man must attend his calling, and be diligent in it. If riches come in by our calling, that is the wages, not the end of our calling, for it looks only to God: we must not make gain the end of our callings; there are many that make gain their godliness, and the end of their professions: 
Rom. 16.18.  Some preach only for gain: others use all other callings only for gain: but if any man will make gain the end of his calling, though he may conceal and hide his end from men, yet let him be sure that he shall answer God, the searcher of the hearts for it: on the other side, if a man by diligence in his calling have Riches following him, he may take them as a blessing of God bestowed on him, 
Pro. 10.4.  and as a reward of his calling. The diligent hand maketh rich; that is, GOD will surely reward it; not that we must eye riches and make them our end: 
Pro. 10.22.  GOD makes a man rich, and man makes himself rich. God makes us rich, by being diligent in our callings; using them to his glory and man's good, he doth cast riches on us: Man makes himself rich, when as he makes riches the end of his calling, and doth not expect them as a reward that comes from God. I shall express it by jacob. jacob he serves Laban faithfully, 
Gen. 30.43.  and God blessed him so that he did grow rich: he went not out of his Compass and Sphere, he took the wages that was given him, and because God's end was to make him rich, God enriched him by his wages, as a reward of his service. The more diligent a man is in his calling the more sincere and upright, the more God doth bless him, and increase his riches. God makes men rich, 
Pro. 10.22.  when as he gives them riches without sorrows, and troubles, when as they come in with ease, without expectation and disquiet: Man makes himself rich, when as there is great trouble in getting, keeping, and enjoying them: when as he useth his calling to get riches, or when as he useth unlawful means. The method that God useth to enrich men, is this; He first bids us seek the kingdom of heaven, and the righteousness thereof, 
Mat. 6.33.  and then all these things shall be administered unto us as wages: we must look to our duty, and let God alone to provide and pay us our wages: he that takes a servant, bids him only to look to his duty, and let him alone to provide him meat, drink and wages. We are all but servants, God is our Master, let us look to our duty, and leave the wages to him.  

Quest.  But whether may not a man take care to get wealth? Is not a man to take care for his estate, to increase it and fit it?  

Answ.  I answer, he may lawfully take care of it, observing the right rules in doing it, which are these.  
First he must not go out of his compass, but walk within his own pale: he must not step out of his own calling into other men's; and in his own calling he must not trouble himself with so much business as may hinder him in his private service unto God: if he doth fill himself with too much business in his own calling▪ or step into other callings, this is sinful and inordinate. If a man in his own calling, fill himself with so much business that he cannot intend the things of salvation, that he is so much tired with them that he hath no spare time to search his own heart, and do the particular duties necessary to salvation, he than fails in this, and sins in his calling.  
Secondly, his end must not be amiss, he must not aim at riches. Abraham was poor and so was jacob, yet God made them rich and mighty: they were diligent in their callings, and God brought in wealth. God calls not a man to trust in himself, to make riches his aim and end, to seek excess, superfluity, and abundance; to live deliciously, to satisfy his lusts and pleasures; Our aim must be God's glory and the public good, and then GOD will cast riches upon us as our wages.  
Thirdly, let it be a right care, and not an inordinate care: There is an inordinate care which chokes the Word; 
Mat. 13.22.  ye may know whether your care be such a care or not, by these three signs.  
First, if ye be troubled in the business you go about, which trouble consisteth either in desire, fear, or grief: when as either we desire such a blessing exceedingly, or fear that we shall not have it; or grieve much for the loss of it.  
Secondly, when as we fear that we shall not bring our enterprises to pass, or attain to that which we desire.  
Thirdly, when as we are troubled at it, if it be not accomplished, and grieve when as we foresee any thing that may prevent it: Care being aright, sets head and hand a work, but the affections are calm and right, there is no tumult or turbulence in them, the issue of all being left to God.  
But when is a man a covetous man? 
Quest.   

Answ.  I answer, that then a man is a covetous man, when he hath desires arising within him, which are contrary to the former rules, and he resists them not; or else resists them so weakly and feebly, that he gets no ground of them: he sees no reason why he should resist them, and therefore gives way unto them. A man is not a covetous man, nor yet an ambitious man, which hath covetous and ambitious thoughts; for these the holiest men have; but he that hath such thoughts, and strives not at all against them, or else strives but weakly, he is a covetous or ambitious man. A godly man may have these thoughts and desires, but he strives strongly against them, gets ground of them, and gives them a death's wound: but the covetous man he yields unto them, the godly man he gets the victory over them.  
Now this Covetousness is evil in its self, and therefore it must be mortified. For first of all, it is Idolatry, and Spiritual Adultery: and then it is a bitter root having many stalks on it: he that doth any thing to hold correspondency with it, he that doth belong unto it, to him it is the root of all evil. Luke 16. It keeps a man from salvation, it chokes the good seed of the Word sown in men's hearts. 
Mat. 13.22.  Secondly, it must be mortified; for the vanity of the object is not worth the seeking: therefore, Luke 16.9. Earthly treasure is set down in a comparison with the true treasure, and expressed in these four circumstances.  
First, it is called, the Mammon of unrighteousness and wicked riches, because it makes men wicked; it being opposed to spiritual blessings, which are best.  
Secondly, It is least, because it doth least good, preserves us not from evil, doth the soul no good.  
Thirdly, It is but false treasure, it hath but the shadow of the true, it shines as if it were true, but yet it is false and counterfeit.  
Lastly, it is not our own, it is another's man's; Riches are the goods of others, not our own, Luke 16.12. and Luke 10.41.42. There are four attributes given to riches. First, They are many things, and require much labour; Martha was troubled about many things. Secondly, they are unnecessary, one thing is necessary. Thirdly, they will be taken away from us. Fourthly, they are not the best: and therefore our desire after them should be mortified.  
From hence therefore be exhorted to mortify this earthly member, Covetousness, 
Use.  which is Idolatry; a sin to which all men are subject. Young men though they want experience of Riches, are notwithstanding subject to this vice; but old men are most subject to it, though they have least cause and reason for it. Professors of Religion are subject to it, many times it grows up with the Corn and chokes it; therefore use effectual means to root it out of your hearts.  
First of all, pray to God, not to incline your hearts to Covetousness, it is impossible for man, 
Psal. 119.36.  but easy for God to do it.  
Secondly, be humbled for sin: we are so covetous and desirous of money, because we are never humbled for sin, so much as we should be; and this is the reason why many would rather let Christ go than their wealth and riches.  
Thirdly, use them to better purpose than formerly ye have done; make friends with them, find some thing better than them to set your hearts upon: except ye have a better treasure▪ ye will not vilify and depart with these. Labour therefore for true Godliness with content, which is great gain, 1 Tim. 6.6. This will heal the malady, and take away the false pretence of gathering, having, and affecting riches.  
FINIS.   

AN ELEGANT AND LIVELY DESCRIPTION OF Spiritual Life and Death.  
DELIVERED In diverse Sermons in Lincolns-inn, November the 9 th'. M.DCXXIII. upon john, 5.25.  
BY I. P. then Bachelor of Divinity, and Chaplain in Ordinary to the Prince his Highness.  
Ignatius Epistola 15. ad Romanos.  
Mors est vita sine Christo.  
LONDON, Printed by Thomas Cotes for Michael Spark, at the blue Bible in Greene-Arbor. 1632.   

AN Elegant and lively description, of Spiritual DEATH and LIFE.  JOHN 5.25. 
Verily, verily, I say unto you, that the hour is coming and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live.  
THE Occasion of these words was this: when as Christ had affirmed to the jews, that God was his Father, and the jews went about to kill him for it, ve. 18. He proves what he had said by this argument: He that is able to give life to the dead is God, or the Son of God; But I am able to give life to the dead; (The hour is coming and now is, when the dead shall hear the voice of the Son of God, and those that hear it shall live;) Therefore I am the Son of God. In brief, these words show Christ's Divinity by the effects of it, that he can quicken the dead.  
In these words we may consider these parts.  
First, the subject on which Christ doth exercise his Divinity; and that is, on dead men; The dead shall hear the voice of the Son of God, and shall live. Secondly, the instrument by which he doth it, and that is, by his Word; which is not meant only the bare preaching and hearing of the Word; but such an inward, commanding, powerful, operative word, that makes men do that which is commanded them: Such a word was spoken to Lazarus being dead, Lazarus come forth; and he did it. This word commands men, and makes them to obey it.  
Thirdly, the time when he will exercise his divinity; the hour is coming, and now is; that is, the time shall come when as it shall be abundantly revealed, the fruit of the Gospel shall appear more plentifully and fully hereafter, but yet it is now beginning to appear; there is now some small fruit of it. Lastly, It is affirmed with an asseveration or oath; Verily Verily I say unto you: And these are the parts of this Text.  
Out of these words I purpose to show you these three things.  
First, What the estate of all men is out of Christ.  
Secondly, what we gain by Christ.  
Thirdly, What we must do for Christ.  
First, we will show you what your state is out of Christ, for this will make you to prise him more. And the point for this is,  
That every man out of Christ is in a state of death, or dead man: that is, 
Doct. 1.  All men how ever they are borne living, yet they are still dead men: without the living Spirit the root is dead. Hence are these places of Scripture, Gen. 2.17. The day that thou eatest thereof thou shalt die the death. Mat. 8.22. Let the dead bury their dead. Ephes. 2.1. You hath he quickened, who were dead in trespasses and sins. Eph. 5.14. Awake thou that sleepest, stand up from the dead, and Christ shall give thee light. The meaning is, that all men are spiritually dead. This will be of some moment, to show you that you are dead without Christ. Ye account it a ghastly sight to see many dead men lie together, it affects you much: but to see a multitude of dead men walk and stand before us, that affects us not. The natural death is but a picture or shadow of death, but this spiritual death, is death indeed: As it is said spiritually of Christ's flesh, joh. 6.55. That it is meat indeed. Now that you may know what this death is, I will show you,  
First of all, what this death is.  
Secondly, how many kinds of this death there are.  
Thirdly, the symptoms and signs of this death.  
Fourthly, the degrees of this death. 
What this spiritual death is   
For the first; what this death is; it consists in two things. First, in death there is a privation of life: then a man is dead, when as the soul is separated from the body: so a man is spiritually dead, when as the soul is separated from the quickening spirit of Grace, and righteousness: 
Rom. 7. 1●.  This is all our cases, In us there dwells no good, there is no Spirit of life within us: the Soul is so out of order, that the spirit is weary of it and forsakes it. When the body grows distempered and unfit for the Soul to use, than the Soul leaves it. Even as when the instrument is quite out of tune, a man lays it aside; whiles it is in tune he plays on it: So a man dwells in a house as long as it is habitable and fit to dwell in, but when it becomes unhabitable he departs: so, as long as the body is a fit organ for the soul, it keeps it; when it becomes unfit, it leaves it. Even so the holy Ghost lives in the soul of man, as long as it is in good temper, but being distempered by sin, the holy Ghost removes. You may see it in Adam▪ as soon as he did eat of the forbidden fruit, the holy Ghost left him, and he lost his Original righteounes.  
Secondly, in this death as there is a privation, so there is also a positive evil quality wrought in the soul, whereby it is not only void of goodness, but made ill. In the natural death when a man dies, there is another form left in the body; so in this spiritual death, there is an evil habit, left in the souls of men: This you may see Heb. 9.14. where the works you do before regeneration, are called, Dead works: there would be a contradiction in calling them dead works, if there were not another positive evil form in man, beside the absence of the quickening Spirit, 
Rom. 7.18. Chap. 8.1.4. to 10.  which form is called Flesh in the Scriptures.  

Object.  But it may be objected, that sin is a mere privation of good, that it is a Nonens; therefore flesh cannot be said to be an operative quality and form of sin.  

Answ.  To this I answer, that though all sin be a mere privation, yet it is in an operative subject, and thence it comes to pass that sin is fruitful in evil works. As for example, take an Horse and put out his eyes, as long as he stands still there is no error; but if he begins to run once, he runs amiss, and the longer he runs, the further he is out of the way wherein he should go; and all this because he wants his eyes, which should direct him: So it is with sin, though in its self it be but a mere privation, yet it is seated in the soul, which is always active: Anima nunquam otiosa; The goodness that should enlighten it is taken away, and there is a positive evil quality put into it, that leads us on to evil.  
Consider farther whence this death proceeds, the original of it, is the understanding & mind of man, which is primum vivens, & ultimum moriens. That which lives first and dies last. The cause of life is the understanding enlightened to see the truth; when the affections are right, and the understanding strait, than we live; when it is darkened, all goes out of order. joh. 1.4. speaking of Christ, it is said, that in him there was life, and the life was the light of men: he was life because he was light, he did inliven men, because he did enlighten them. therefore Ephe. 5.4. the Apostle speaks thus to men; Awake thou that sleepest, stand up from the dead, and Christ shall give thee light: because light is the beginning of spiritual life. Therefore it is said, james 1.18. Of his own will begot he them, by the word of truth: that is, the word rectifies the understanding and opinion, which is the first thing in this spiritual birth: and Ephe 4.22.24. Put off the old man which is corrupt, according to the deceitful lusts thereof; and put on the new man, which after God is created in holiness, and perfect righteousness. The old man is corrupt according to the deceitful lusts: that which is here called deceitful lusts, etc. in the Original, signifies, lusts proceeding from error, and holiness proceeding from truth; Lust proceeds from error, in mistaking things; for lust is nothing else but affection misplaced, proceeding from error: and that holiness in which God delighteth, in which his Image consists, comes from truth. When Adam was alive, he judged aright, because then the wheels and affections of his soul were right: Being dead by reason of his fall, he lost his sight, he saw no beauty in the ways of God; and this is the case of all unregenerate men: but when the Spirit rectifies the judgement and convinceth men of sinn● and righteousness, than they begin to revive. To be dead is to have the understanding darkened, the judgement erroneous: to be alive is to have the understanding enlightened, and the judgement rectified; And thus much for the first, what this death is.  
We come now to the kinds of this death, 
The kinds of Spiritual death.  which are three.  
First, there is a death of guiltiness: one that is guilty of any offence that is death by the Law, is said to be but a dead man. So every one by nature is a dead man, bound over to death though he be not executed.  
Secondly, there is a death in sin that is opposite to the life of sanctification, Ephe. 2.1. You hath he quickened, who were dead in trespasses and sins: and there is a death for sin that is contrary to the life of Glory.  
Thirdly, there is a death that is opposite to the life of joy: in hell there is a life, man is not quite extinguished, but yet men in hell are said to be dead, because they have no joy. This death consists in the separating of God from the soul; when God is separated from the soul; then man dies this death of sorrow. God joins himself to the souls of good and bad: to those that are not sanctified, he joins himself in a common manner, and thence it is, they have common joy, common comfort, common civility; to the godly he joins himself in an extraordinary manner, by which they have extraordinary joy: now when God is separated from the soul, then comes a perfect death; see it in the separation of God from Christ's humanity. God withdrawing himself from him but for a time, 
Mat. 27.46.  he crieth out, My God my God, why hast thou forsaken me; As God withdraws himself more or less, so is our joy, our sorrow more or less. Thus much for the kinds of this death.  

The symptoms of Spiritual death.  We proceed now to the Symptoms or signs of this death, and they are four.  
The first is this; men are said to be dead when they understand nothing, when as there is no reason exstant in them, when they see no more than dead men. The life is nought else but the soul acted: then a man is said to live when the understanding part is acted. So man is spiritually dead when as his understanding is darkened, when as he sees or understands nothing of God's ways, 
1 Cor. 2.14.  because they are spiritual▪ and he carnal.  

Object.  But it may be objected: men understand things belonging to faith and repentance, carnal men not yet sanctified have some understanding of these.  

Answ.  I answer, that they may understand the materials belonging to godliness as well as others, but yet they relish them not, they see them not with a spiritual eye. Tit. 1.16. They are to every good work reprobate; they cannot judge aright of any good works, as to like, approve and love them, to see a beauty in them as they are good: Rom. 8.7. the wisdom of the flesh is enmity with God, for it is not subject to the Law of God, the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the meaning is not that they understand it not, but they like it not, they relish it not, they taste it not; they think of God's ways, that they are but folly, 1 Cor. 2.14. They are at enmity with them, they count them dross.  
The second symptom of death is, want of motion: where there is no motion, there is death. All men naturally want this motion, they cannot judge or do any good thing by nature: they may do the opus operatum, but they cannot do it in an holy manner; their prayers, their hearing, receiving of the Sacrament, and the like, are dead works without faith the principal of life, how ever they may be fair in other men's eyes.  
The third sign of a natural death, is senselessness; so men are spiritually dead, when they are not affected with God's judgements, when they have hard hearts which cannot repent, Rom. 2.5. when they have hearts as hard as a stone, Ezek. 36.27. or when they are affected with them only as natural men apprehend evil; not from a quickening Spirit, but from a self-love.  
Lastly, in natural death, there is a loss of that vigour, that beauty in the face and countenance, which is in living men: So in men that are spiritually dead, there is no beauty, no vigour, they have death in their faces: they may have painted beauty, which may be like the living, (as he said: pictum putavi esse verum, & verum putavi esse pictum:) they may be much alike, yet they have not that liveliness and beauty as living men have, 
Psal. 96.6. Psal. 110.3.  God's beauty (the beauty of holiness) is not found in them.  

Object.  But it may be objected, they have many excellencies in them, they know much, they excel in moral virtues.  

Answ.  I answer, they may have excellencies, as a dead man may have jewels and chains about him, yet they are dead: they have them, but yet they are as jewels of gold in a Swine's snout; 
Prov 11. 2●. 2 Pet. 2.22.  they are as Swine, their good things make them not men; they are beautiful, yet they are but dead men; as the evil works of good men make them not bad men: so the good works of evil men, make them not good. Thus much for the signs of this Death.  

The degrees of Spiritual death.  We come now to the degrees of this death, in all these deaths there are degrees: First in the death of guilt, if you have had more means, the guilt is greater, if you make no use of them. 
Rom. 2.12.13, 14, 15, 16  The Gentiles they shall only be condemned for breaking the Law of nature, because they knew no other Law; The jews they shall be condemned for sinning against the Law of nature, and the Law of Moses, they had a double Law, and shall be condemned for the breach of it; Christians having a treble Law, the Gospel, the Law of nature, the moral Law, shall be condemned for all three,; and among all Christians, such as have had more means, and better education, the greater shall their punishment be.  
Secondly, in the death opposite to the life of sanctification, there are degrees. Now ye must know that there are no degrees in the privative part of death, but they are only in the positive. The lowest step in this second death is to have enmity to the ways of God, 
Rom. 1.30. Heb. 10.29. Acts 5.39.  being fighters against God, and enemies to the Saints; this is the lowest step. The second degree is, when as men are not so active that way, but yet are dead in pleasures, ambition, 
1 Tim. 5.6.  covetousness, and the like. There is a generation of men which trouble not themselves to oppose God and the Saints, but give themselves to pleasures, and like those Widows, 1 Tim. 5.6. are dead in pleasures, while they are alive. The last step in this death, is the death of Civility. Civil men come nearer the Saints of God than others, they come within a step or two of heaven, and yet are shut out; 
Mar. 12.34.  they are not far from them the kingdom of Heaven, as Christ said to the young man; yet they miss of it as well as others.  
Thirdly, for the death that is opposite to the life of joy, the degrees of it are more sensible: Some have legal terrors, the beginnings of eternal death; 
Rom. 14.17.  others have peace of conscience, and joy in the holy Ghost, the beginning of eternal life. And thus much for the degrees of these deaths.  

Object.  Now hearing that all are dead in trespasses and sins, ye may object; If we be dead, why do you preach unto us? If we be dead, we understand not, we move not, we are not capable of what you say.  

Answ. 1.  To this I answer, First, there is a great difference between this spiritual death, and natural death.  
For first, those who are naturally dead, understand nothing at all; but in those who are spiritually dead, there is a life of understanding, by which they themselves may know that they are dead; men who are naturally dead, cannot know they are dead.  
Secondly, those who are spiritually dead, may understand the ways of life: though they relish them not, yet they may hear and receive them, which those who are naturally dead cannot do.  
Thirdly, those who are spiritually dead, may come to the means, to the pool in which the Spirit breathes the breath of life; whereas naturally dead men cannot come to the means of life.  

Answ. 2.  Secondly I answer, that though ye are dead, yet hearing may breed life, the word can do it. There was an end why Christ spoke to Lazarus, that was dead, Lazarus come forth, because his word wrought life; 
joh. 11.43.44.  therefore though ye are dead, yet because the word can work life in you, our preaching is not in vain.  
Lastly, this death is a voluntary death. Men who are naturally dead cannot put life into themselves; no more can those who are spiritually dead when they have made themselves dead. Men die this death in a free manner; I cannot better express it, than by this similitude. A man that is about to commit the act of murder or treason, his friends persuade him not to do it, for if he doth, he is but a dead man; yet notwithstanding he will do it; we say of such a one that he is a dead man willingly. So we tell men, if they do thus and thus, that they go down to the Chambers of death, yet they will do it. Hence is that Ezek. 18.31. Why will ye die, O ye house of Israel? implying that this spiritual death in sin, is a voluntary death.  

Object.  But ye will object, men are not quite dead, there are some relics of God's Image still left in them; how are they then dead?  

Answ.  To this I answer, that there is a double Image of God; first a natural, standing in the natural frame of the soul, as to be immortal, immaterial; So there is understanding, will and reason, and some sparks of life left in us, as the remainder of a stately building that is ruinated: but yet there are no sparks of the living Image of God left in us the spiritual Image of God consisting in holiness and true righteousness, 
Ephes. 4.24.  remains not; the Papists indeed deny it, but how will they answer the rule of the Fathers: that Supernaturalia dona sunt penitus ablata, naturalia quassata; that supernatural gifts are utterly taken away, no sparks of them remain.  

Object.  But it will be objected, that though men by nature have nothing left, yet there is now an universal ability and grace, an universal sufficiency given unto them.  

Answ.  To this I answer, that that which they call universal grace, is the same thing that nature is, but they put another term upon it; it is found in nature, and common to all wherever it is, therefore it cannot be grace. For in grace there is always something that is peculiar.  
Secondly, if there should be an universal grace, the Saints would be no more beholding to God, than other men; if God give all alike to all, it should not be God, but themselves that put the difference.  
Thirdly, if there were that general sufficiency, it would take away all election: there might then be prescience, but no election, no predestination to death or life.  
Fourthly, if there were a general grace, what is the reason that Paul made it such matter of difficulty to answer that question of election, Rom. 9 If Aristotle and other Heathen, if every one have such a general sufficiency, Paul would not have made such a scrupulous answer, 
Rom. 11.33.  and have cried out of the depth.  
Fithly, there is no such universal ability, because that which is borne of flesh is flesh, 
joh. 3.5.6.  and that which is borne of the Spirit is Spirit; we are all borne of the flesh, and cannot therefore have this spiritual sufficiency.  

Object.  But yet there are some spiritual gifts in men.  

Answ.  I answer, that we cannot have these spiritual gifts if we are not borne of the Spirit; that which is borne of the flesh is flesh. Not Bellarmine himself, nor any man else will say that all are borne of the Spirit. It is our Saviour's own speech. john 15.2. Every branch in me not bearing fruit, he taketh away, and it is cast out, and withered; that is, as the branch not being in the root, bringeth forth no fruit, so men as long as they are not engrafted into Christ, bring forth no buds, no fruit at all; they may hear the word, but they cannot make use of it, they cannot do it without the Spirit, and that is free: it breatheth where it listeth: compare john 3.8. the Spirit breatheth where it listeth, with john 6.44. No man can come unto me unless the Father draw him, that is, not as a sheep is lead with a bough; for Christ doth not say, no man will come, but, no man can come except the Father draw him; compel him as it were by force, not persuade him by entreaty: that is, unless he changeth, and taketh away his wolvish will.  

Object.  But it will be objected, that God draws every man.  

Answ.  I answer, that the context concludes against this. For Christ doth bring this in, to show the reason, why many did not receive his Doctrine; and he concludes with this, that men therefore do not receive it, because God doth not draw them: None can come unto me except the Father draw him.  

Object.  I will answer one objection more and so conclude: If we are dead, to what end is the Law given, why are we commanded to do thus and thus, if we be dead?  

Answ.  To this I answer, that the Law is given to this end, to show us our weakness, and to lead us unto Christ: it is not given us to keep exactly, for that is impossible: it was impossible to keep it through the weakness of the flesh, Rom. 8.3. the Law was therefore given that we might know our weakness; not that we should keep it, but that Christ's righteousness might be fulfilled in us by faith. Gal. 3.24. the Law is our schoolemasted to bring us to Christ, that we might be justified through faith, that is the end of ●he Law.  

Object.  But it will be objected: that in as much as we are commanded to do things impossible, man's nature is destroyed, for man is a free creature. Secondly, the command implies an absurdity, an impossibility, to bid a man do that which he cannot do; to bid a man that is in a deep Well, bound hand and foot, to come out himself is foolish; ye may blame him for falling in, it is absurd to bid him come out.  

Answ.  To this I answer, that there is a difference between the external binding, and the bonds wherewith a man is fettered by sin; There is an external impediment, which a man cannot remove, as when he is fettered in the well; but there is no external impediment, when as men are bound in the chains of sin. When we command you to do thus and thus, all the business is with the will, we rather say men will not, than they cannot come. There is liberty when as a man hath eligibile or non eligibile; when he hath a thing in his own choice, when there is no impediment, when he may argue both ways: If a man out of the perverseness of his nature doth it not, it is not compulsory, but free; a beasts action is not free because he cannot reason on both sides, but man when he considers arguments on both sides, when he can say, do not do such a thing, but do such a thing; when he can conceive arguments on both sides, he is free; there is no such external impediment in him, as to bid one in darkensse, to do a thing of the light, or one bound hand and foot in a pit, to come out; since the chief impediment here, is in the depraved wills of men, which God doth rectify and change by his grace and Spirit, through the use of means.  
If then every man out of Christ be in an estate of death, 
Use 1.  let every man examine himself, and consider whether he be a dead man or no; this is the great quere or question in this mutability and incertainty of things. Let us make the life to come sure; our life is uncertain here; but have we this spiritual life, are we living men? then we are happy: but are we dead? then he that is not partaker of the first resurrection, shall not be partaker of the second. It is too late to begin to live, when we are dying, certainly the time of our natural death is a time of spending, not of getting or enquiring after life: If ye defer this search while ye are in health, when ye lie on your death's bed, when ye shall see heaven and hell immediately presented unto you, this question will hold you solicitous, and then you shall see that this spiritual life, is the life indeed. The time of this natural life, is not long; the candle burns not long if it burn out; yet it is oftener blown out than burned out; men oftener fall down than come down from the tree of life: this Tabernacle is often thrown down before it falls down, therefore in this short life make yourselves sure of eternal life.  
Now there are two things which hinder this search and inquiry after spiritual life.  
The first is a false opinion; men think themselves in the ways of life, being in the ways of death; they think there is a greater latitude in the Gospel than there is.  
The second is, men are not at leisure; there are millions of businesses in their heads, so that they cannot hearken to the whisperings of conscience; they have no spare time to be wise unto salvation; It will be our wisdom therefore to consider our end, Deut. 32.29. To help you therefore in this Quere, whether you are dead or alive? Consider first, if ever you have been dead. Secondly, if ye have been dead, whether ye are made alive.  
First, I say, consider whether ye have been dead or no; I mean, whether sin hath been made alive in you, that you might die▪ Rom. 7.9.10 I was alive without the Law once, but when the Commandment came, sin revived, and I died; that is, the Commandment awakens my sins, and they being aalive I died; sin when it affrights not a man's conscience, than he is dead; when it wounds the conscience, than he is alive. The Law being brought to the soul by the Spirit, ye see the rectitude of the Commandment, and your own obliquity and crookedness; then sin is alive and ye die. Peter preaching to the jews, Acts 2. recites to them their sin in crucifying the Lord of glory, which sin was made alive, and pricked them at their hearts. Sin was dead in David, till Nathan and the Law came unto him, afterward he lived and was humbled. Luke 5. Peter seeing Christ's Divinity by the draught of Fishes, cries out, Depart from me Lord, for I am a sinful man; he had sins in him before, but they were dead; then they were made alive. Paul, he had sins that were dead in him, but when the outward light (which was but a type of his light within) did shine about him, than he dies, and his sins were made alive: So Joseph's brethren had sins, but they were not made alive till they were put in prison, 
Gen. 42.21.22.  than their sin in selling their brother joseph lived, and they died. Hath sin ever been alive in you by the commandment to slay you? that is, hath it bred such an apprehension in you, as of death; (not a sigh or two for a day, that is no slaying of you, but ye must apprehend sin as death, as one that is to be executed forthwith apprehends death, so must you apprehend sin) than it is a sign, that there is life within you.  
Secondly, are ye made alive again? Is there such a change in you as if ye were other creatures, as if ye lived an other life? Where this life is, it works an alteration and a change, gives us another being, makes us to be no more the same men; Who ever is in Christ, 
2 Cor. 5.17.  is a new creature; it works a general change from death to life; it makes all our actions to be vigorous, like the actions of living men, Old things pass away, all things become new, it makes men lead a new life: If old acquaintance and lusts would draw us away, we answer that we are dead, that we live no more to these, that now we have not our own wills: Christ lives in us and works in us, Gal. 2.20. It is not I that live, but Christ lives in me. The same mind will be in us that was in Christ jesus, Phil. 2.5. Now if ye desire to know whether Christ live in you or no, or whether you are in an estate of death; you must see whether you have these two things which are in every one in whom Christ liveth: first see whether you live to him: He died that we should not live to our self, 
2 Cor. 5.15.  but to him alone. In moral things the end and principle are all one. Before Christ lived in you, all you did was from yourselves, ye were your own principle and end: but Christ living in you, there is another end; ye eye Christ, ye look to him, all that ye do is done in sincerity, it is done for him and from him.  

Quest.  But how can Christ be the end of our callings, eating, drinking, and recreations?  

Answ.  I answer, that of every action Christ must be the end, ye must do as a man in a journey; though every step he treads he thinks not of his journeys end, yet the general aim of every step must be for that end, and that causeth every step: so in all ye do, the general end must be Christ.  
Secondly, if Christ live in you, your hearts cleave to him, as to the Principle of life, as the child to the dug, or the element to its natural place. What ever our life is, we cleave to it: Some place their life in their credit, take away it, and they die: others in riches; take away them, and they perish. What ever is your god, if it be taken away, you perish. Therefore john. 6.68. When Christ demanded of the twelve, whether they would likewise go away; Peter makes this answer; Lord, whither shall we go? thou hast the words of eternal life.  
Thirdly, ye may know, what life ye live, by the food that feeds it. Oil feeds the Lamp, fuel the fire. If your life be fed with the duties of obedience, than ye live. If ye keep my Commandments, ye shall live in them, saith Christ: you shall live in them as in your proper element, as the Fish in the water; every motion out of it, is to death. There are two sorts of men to whom this trial doth belong.  
The first are those, who have a name they live and yet are dead, like the Church of Sardis, Rev. 3.1.  
The second to whom this belongeth, are those who are dead indeed.  
The first of these, are like the Angels that take bodies, and do actions; they are not truly living men, though they appear to be. Now the signs that Characterise these dead men from those that are truly living, are five, taken from the signs of the feigned life, in the Spirits that have bodies but only in appearance whereby they are distinguished from bodies that truly live.  
First, Angels that take assumed bodies, eat and drink, and are not nourished: 
The characters of thos● that are spiritually dead.  as the Angels that came to Lot, and Abraham, and had created bodies. So these dead men do all the actions that living men do; they hear, they pray, they read, but they turn it not into flesh and blood, because there is no life in them: they are not the stronger for hearing, or any thing they do; they thrive not, as those that have the Boulimia, they eat and drink yet they grow not, because there is an Atrophy in their bodies. We preach to men, yet they are the same this year as they were the last: they have a name to live and yet they live not, they turn not the means to flesh and nourishment; it is a sign of a living man that he grows. That which is said of a good wit, that it makes use of every thing, may be said of grace; it turns all the passages of God's providence into nourishment; storms as well as fair gales, help a living man to the haven. Affliction, prosperity, all put him on and help him forwards. Take one not having this life, do what ye will, he thrives not; as an unthrift, put him to what trade you will, he thrives not, he is still on the losing hand; so these men, prosperity, adversity, help them not: put any thing to a dead man to do, he doth it not; so these men, the Word and Sacrament helps them not, because they are dead.  
Secondly, the motion of the Spirits that take assumed bodies, is not from any inward principal, nor from the motion of life within: so the actions of men that are not alive, are not from the principles of life, they are not vital motions; but as in other actions, the Wheels go as long as the spring is up that moves them: so the actions of men that are dead, as long as the springs are up and the influence continues, they move. When they are sick and apprehend death, than they will do many things; but these being gone their goodness is ended: whilst they deeply apprehend some accident, they will be good, that being gone and forgotten, their goodness ends·s Many whiles they have good acquaintance, and are in good company, will be good, but when they are gone, their goodness ceaseth. These men have golden outsides, they seem to have the King's stamp upon their actions, yet they are but counterfeit; they pay God in counterfeit coin, not in currant money; their actions have a form of religion, 
2 Tim. 3.5.  but yet the power is wanting; all they do is but a mere formality; their Prayers, their Sabbath keeping are but in show; those actions and duties that have most power and life in them, they do least of all relish, they taste them not, because they have no life in them. In general, all the actions that men wanting life do, they are but dead works, they may be deceived with them for a time, but when death comes, they shall find them to be but dead. Remigius a judge of Loraigne tells this story, that the devil in those parts did use to give money to Witches, which did appear to be good coin, seemed to be currant money at first; but being laid up a while, it than appeared to be nothing but dried leaves: so the devil deceives men now, he makes them to do outward actions, which have a fair show, but when they need them, they then appear as they are, to be nothing but dead leaves, because the principle of life is wanting.  
A third property of assumed bodies is this, that they are taken up only for a time, and then are laid down again, as the Spirits that take them listed: so in these men which seem to live, there is an inconstancy and mutability in their lives, they lay down their religion as occasion serves. If that they did was done in respect to God, it would be always the same, their company and occasions would not alter it; but because it is not done in respect to God, therefore as their company and occasions are mutable, so is their religion. 
jude 12.  They are as inconstant as Clouds without rain, that are quickly scattered; like wand'ring Stars, 
Hosea 6.4.  or like the morning dew, that is soon dried up. The Saints have an inequality in their lives, yet they never die again; they may be sickly, 
2 jude 12.  but these men are twice dead, trees plucked up by the roots, that never grow again: The Saints may be as sheep soiled with a fall, but they can never become Wolves again, but these men they turn Wolves again, so did Pharaoh and Saul. The Saints have their Turbida intervalla, their ebbing and flowing, their full and their wain; but yet all these cloudings do but obscure their graces not extinguish them: the darkness of the night extinguisheth not the light of the Stars, but covers it; so do these cloudings but only cover the graces of the Saints. All the goodness of other men that seem to live, are but Lucida interulla, they are good but by fits, when as those that live are bad but by fits, Nullum fictum est diuturnum, their goodness is but counterfeit, therefore it lasts not, it holds not out.  
Another distinguisher of these walking Ghosts from living, is this: the actions they do, they do them not as living men do, they make apparitions only and vanish. Those men that have nothing but civility, it quickly vanisheth, they are like the Church of Sardis, Reve. 3.1. that had a name she lived, and yet was dead: their works are not perfect throughout, they were but linsey-wolsey, they were not thorough paced in the ways of God, but shuffle; they grasp at both, and comprehend neither; they do many things, but not all. As the young man that came to Christ, Christ looked on him, and loved him; what distinguished him? one thing was wanting, 
Mar. 10.21.  his works were not perfect, his heart was set upon his wealth, he would do any thing else, his heart was not weaned or divorced from it. Saul had a name to live, but yet his works were not perfect, when Samuel came not, 
1 Sam. 13.8.9.10.  than he was discovered; that was but his trial, he would not rest in God. Herod did many things, yet he was not perfect, 
Mar. 6.20.  he would not leave his incest; so all that have but a form of religion they are Wolves though they have a sheepish outside, they are not perfect, ye shall know them by their works.  
But what works are those that we cannot see them do? 
Quest.   

Answ.  I answer, they may be exact in the first, yet fail in the second Table, and those that practise the duties of the second Table, fail in the duties of the first. If men be exact in the duties of both Tables, their religion is pure and undefiled, jam. 1.27. If they fail in the duties of one table, to make their religion pure, is to mend in the other. These civil men wrong no man, yet they content themselves with a bare formality; this is not pure Religion: we say this is pure Religion, if ye be fervent in prayer, and content not yourselves with formality of Religion without the power.  
Lastly, these walking ghosts, do but show themselves to men, they company not with them; ye see them and hear no more of them. Ye shall know living men▪ by their companying and loving of the Saints; as sheep and doves they are never out of company, and keep no other company but their own. Ye shall find in others these differences.  
First, either they delight not in all the Saints; We must love all the Saints, this particle all, is put in all Paul's Epistles; these love not all the Saints. 
Ephe. 1.15. Col. 1.4. 2 Thes. 1.3.   
Secondly, if they love all the Saints, yet they love not the Saints only, ye must love none but the Saints. If ye love the Saints because they are Saints, than those who are not Saints, ye do not love; that is, ye love none with the love of friendship, and intimate familiarity but the Saints; yet love them with a love of pity, and we all fail in this love.  
Thirdly, they do not love those that excel in virtue. If your hearts be not right, 
Psal. 16. ●.  ye dislike all those that go beyond you in holiness, and practise.  
Lastly, though they make a show, they love them, yet they do not show the effects of their loves to them. And thus much for the helps and discovery of the first sort of men, that have a name they live, and yet are dead.  
The second sort of men to whom this use is directed, are those who are quite dead; 
The marks and signs of those wh● are spiritually dead.  ye shall know them by these marks or Symptoms.  
First, ye shall find coldness in them; in death there is no heat: so their prayers and performances are cold, they are dead, wanting fervency.  

Object.  But the Saints want heat as well as others, they also are cold.  

Answ.  I answer, though sometimes they want it, yet they are quickly made hot again, because there is life in them; as Charcoal is quickly kindled, because it hath been in the fire, so the Saints are soon kindled, brcause they had fire in them before. Others are as green wood, or rather as matter that is not combustible, as the Adamant, that will not be made hot with fire; Living men, admonitions and the fire of good company will heat again, so will it not the others.  
Secondly, ye shall know them by their stiffness and hardness. It is a sign of death to be inflexible: Wicked men are as hard as flint to God's commands, but as soft as wax to that which humours them. Are ye tractable? Do you delight in your own ways, and yet continue the same men, keep the same company? Do ye abide still in the same place, or go on in the same tract? then ye are dead: In many things you may be tractable, but the maine is, whether ye are flexible in those things that are connatural unto you. These deal with us as johanan did with jeremiah, jer. 42. He said he would go down into Egypt, he would do any thing, that God should hid him, whether it were good or bad; but when jeremy had told him and the people that they must not go down into Egypt, than they say that he spoke falsely, God did not send him with such a message: If Gods will had suited with his, he would have done what he would have had him to do: your trial is when you must offer up your Isaac, when you must part with those things that are most sweet unto you.  
Thirdly, dead men are senseless, like Idols that the Psalmist speaks of: they have eyes and see not, 
Psal. 115.4.5. Psal. 135.15.16.  ears and hear not, mouths and speak not, feet and walk not, they have senses to discern, but there is yet an inward eye, they want; they see no beauty in the ways of God; therefore they think there is no such matter, because they have eyes and see it not, they have mouths and taste it not, they relish it not, they smell no sweet savour from the graces of the Saints, when as the graces of the Saints have a sweet savour, like an ointment poured out, Cant. 1.2. So for feeling, they feel not, they are not sensible of the judgements or threatenings; the Law nor the Gospel move them not, they have hard and insensible hearts; the more insencible they are, it is a sign, they are more dead: the more sensible we are of the threatenings or promises, the more life is in us.  
Lastly, dead men are speechless; 
Mat. 12.34.  there is no breath in them. Out of the abundance of the heart the mouth speaketh. The dry and empty channel drives not the mill, but a full stream sets it on work. If the heart be full of life, the tongue is full of good speeches, Prov. 10. The words of the righteous are as fined silver, because there is a treasure within them; but the words of the wicked are nothing worth, because their hearts are evil. As it is said of evil men, that their tongues are set on fire of hell; so the tongues of the righteous are set on fire by heaven. Esay 19.18. they speak the language of Canaan. In hypocrites there is loquacity as blazing meteors, and in Saints there is sometimes an indisposition by reason of some sins, which make them like to springs that are dammed up with stones and mud. Yet judge not of them by such fits, but take them as they are in their ordinary course; the mouth speaketh out of the abundance of the heart. Every man is delighted in some genius operations, in things that are suitable to him; if there be abundance of life, abundance of grace within a man, he delights to speak of it: as all men are severally disposed, such are their speeches. Now all these are privative signs of death, I will add one more that is positive.  
Fiftly, look what life a man lives, he draws to him the things that nourish it, and expelleth that which hinders it. If a man be alive to sin, he draws that which is sinful, but holiness and the means of grace, he expels as contrary to him: What doth satisfy his lusts, that he doth; he may do good for a time, but he is quickly sick of it.  

Object.  But I do much good, I abstain from much evil, may some men say.  

Answ.  To this I answer, that if one member lives, it is a sign the whole body lives; so if one mortal sin live in you, it is a sign you are dead. Truth of grace cannot stand with one mortal sin unrepented, unsubdued: one disease kills a man as well as an hundred; so one living lust kills you: Doth any lust live and reign in you, it kills you.  

Object.  But what is it to live and to reign?  

Answ.  I answer, when a man ceaseth to maintain war with his lust, and resists it not; when a man lays down the weapons, when he seeth his lust is natural to him, and therefore yields unto it, than it reigns in him. There is no man that lives the life of grace, but he hath this property, that he strives against all sin to the utmost, not in show, but in sincerity; he strives against the occasions of sin though they foil him; he still maintains war against them, and so they live, and reign not in him.  
2. If every man out of Christ be in an estate of death, let us not defer repentance, 
Use 2.  but do it whilst we may. Repentance makes a dead man to be a living man: What is it that makes you defer repentance? Ye think ye can change your courses, and sorrow when you list, therefore ye defer it. If men be dead, and repentance puts as it were a new soul into them, makes them to pass from death to life, than it is not so easy a thing. Suppose ye had Ezekiahs' warning, 
Esay 38.1.  is it in your power to make yourselves live? No, it is beyond your power; God only can do it. Every man lies before God, as that clod of earth, out of which Adam was made. God must breathe life into him, else he continues dead. God doth not breathe life into all, He quickens whom he will. 
joh. 5.21.  It is your wisdom therefore to wait on him in his Ordinances: if ye have good motions begun in you, press them forwards, they are offsprings of life. Think seriously, am I dead or alive? If dead, why then say, it's not in my power to quicken me, its only in God to do it, and he doth this but in few, those whom he quickeneth are but as grapes after the Vintage, 
jer. 3.14. Esay 17.6.  or as the Olives after the beating; how then shall I be in the number? Give yourselves no rest; know that it is God that breatheth, and then depend on him. Make that use of the doctrine of election, with care and more solicitude to look to yourselves. God works both the will and the deed of his good pleasure, 
Phil. 2.13.  work out therefore your salvation with fear and trembling. If repentance be a passage from death to life, if it be such a change, then labour for to get it. The Spirit doth not always strive with men; 
Gen. 6.3.  ye are not always the same, ye will stick in the sand, grow worse and worse, if ye grow not better and better. No more power have you to change yourselves, than the Blackmore hath to change his skin, 
jer. 13.23.  or the Leopard his spots; the time will come, when you shall say as Spira did: O how do I desire faith, would God I had but one drop of it; and for aught we know he had it not.  
Thirdly, learn from hence to judge aright of natural men; 
Use 3.  for all the excellency they have, yet they are but dead men; If a man be dead, we do not regard his beauty; all excellencies in natural men, are but dead. It is a hindrance in the ways of God, to over-valew outward excellencies, and to despise others that want these trappings: let us say, for all these excellencies, yet he is but a dead man, we know none after the flesh any more, 2 Cor. 5.16. Again for your delight in them, know that this death differs from natural death, for these dead men are active, and ready to corrupt others, they have an influence, that doth dead those, who are conversant with them, sin communicates as well as grace. Nothing so great a quench-cole, as the company of bad men: there is an operative virtue in them to quench men's zeal, as the droppings of water will quench the fire, though they cannot wholly extinguish it being once kindled.  
Fourthly, if all out of Christ are dead, 
Use 4.  learn to judge of the Ordinances of God, and the means of salvation, let us not undervalue nor over-value them; the Ordinances cannot bring life of themselves, no, not the Word, nor Sacraments; If ye are sick and send for the Minister, he cannot quicken you; the Ordinance is but a creature, and cannot give life. If we speak to the ear, and Christ speak not to the heart, it is nothing: Let your eyes therefore be fixed on Christ, beseech him to put life into you, and pray to God for a blessing on the means: the Ordinances are but dead Trunks, as Pens without Ink, or Conduit-pipes without water. Learn then that God doth convey life by the Ordinances, that they themselves cannot give life, therefore do not over-valew them. Yet know withal, that God doth not work but by his Ordinances; the spirit breathes not in Taverns or Playhouses, but in the Church assemblies. Act. 10.44. whiles Peter was preaching to Cornelius, and his family, the Spirit fell upon them: so the Spirit fell on others by laying the Apostles hands on them; the ordinances are the Vehiculum of the Spirit; give what is just to them, and no more; give them neither too little nor too much, do not over-value them, but yet neglect them not: neglect not the Sacrament, ye know not what ye do when ye neglect to receive it, ye think that ye ate and drink your own damnation, 
1 Cor. 11.29.  if ye receive it unreverently; Absence from it is a sin as well as the remiss and negligent receiving of it. Sickness and death ye fear, why then do you neglect the Sacrament, why do you receive it unworthily? Whence are those Epidemical diseases amongst us? the cause of them is from hence, that ye neglect the Sacrament, that ye receive it unworthily. 1 Cor. 11.30. For this cause many are weak and sick among you, and many sleep. Consider the danger of neglecting the Sacrament, 
Levit. 23.29.30.  he that came not to the Passeover, must be cut off from the children of Israel; the same Equity remains still in the Sacrament; the cause of that was, because he was to come up with the rest, to remember the death of the first borne of Egypt, and the redemption from their bondage, he being passed over thereby: It is now the same sin to neglect the Sacrament, the Equity still remains. Are ye so strong in faith as ye need it not? To be absent from the Word, ye think it a sin: so it is to be absent from the Sacrament; nothing can excuse you. If a master bid his servant do a thing, and he goes and is drunken, so that he cannot do it, will it excuse him? If you have made yourselves unfit to receive the Sacrament by commiting any gross sins; the unfitness will not excuse you. If a man hath an occasion to ride a journey, if he miss one day, he will take the next: so ye if ye miss the Sacrament once, be sure to take it the next time▪ It is 
* The Sacrament is administered twice every Term, and sometimes thrice.  divided here, that so if ye miss once, ye may receive it the next time; take heed therefore how ye neglect it. The end of the Sacrament is to worship God, to set forth Christ's death, it is the chiefest part of God worship; therefore give it the chiefest respect. Now from hence see the necessity of this life of grace: how can ye come to the Sacrament, if ye are dead men? Labour therefore for this life of grace. And thus much for the first point, that all men out of Christ are in a state of death.  
We come now to the second, which is this.  
That all in Christ, are in a state of life. Our scope is, to show you what you are out of Christ, and what benefits ye receive by being in Christ; we cannot go throughout all particulars, but we will take the greatest, life and death; the one the greatest good, the other the greatest evil. All in Christ are living men; this is the greatest benefit, because death is the greatest evil: therefore by the rule of contraries, life must be the greatest good. Farther, men prise nothing so much as life; this experience showeth, and Satan himself could tell, that skin for skin, and all that a man hath, he will give for his life, job 2.4. Beyond experience, God himself threatens death to Adam, as the greatest evil; The day that thou eatest of it, thou shalt die the death. Gen. 3.3. Now all that live this life are living men, and have all things pertaining to life, 2 Pet. 1.2. they have all that pertains to life and godliness, that is, all things necessary for the nourishing and cherishing of them, life were else unhappy; take beasts and plants, they having all belonging to their life, are happy, and they are said to live: take any natural life, when as a man hath food, and raiment, and recreation, he is said to live. A man lives when he hath life, and all that appertains unto it. I will divide this Doctrine into two parts, and I will show you two things.  
First, that there is such a life as this.  
Secondly, what this life is.  
First, that there is such a life, as this; It is needful to show you, that there is such a life, 
That there is a spiritual life. Matth. 13 55.  because it is a hidden life. God hides these spiritual things, as he hid Christ under a Carpenter's son: so he hides the glorious mysteries of the Sacrament, 
1 Cor. 10. & 11.  under the base elements of Bread and Wine; he hides the wisdom of God, under the foolishness of preaching: 
1 Cor. 1.21.  he hides those whom the world is not worthy of, under sheep's Skins, and Goat's Skins, Heb. 11. yea, Col. 3.3. Our lives are hid with Christ in God.  
But from whom is this life hidden? 
Quest.   

Answ.  ay, answer, that it is hidden from natural men as colours from a blind man; they are there, and he sees them not.  
But with what is it hidden?  

Answ.  I answer, that it is hidden: First, 
Quest.  with this natural life, we see it not because we have this life, it is hid, as the Sap in the root, or water in the spring.  
Secondly, it is hidden with a base outside, 2. Cor. 6.10. The Saints are as poor, as despised, as having nothing; Christ had a base outside (there was no form or beauty in him that we should desire him: 
Eay 53.2.  and so have the Saints being conformable to him; they are like other men for their outsides.  
Thirdly, it is hidden with misreports, thus Christ himself was hidden; he was counted a wine-bibber, 
Luke 7.34. Matth. 9.34.  a friend of Publicans and sinners; one casting out devils by Belzebub: and therefore he became a stumbling block unto many. 
Esay 8.14.  The Saints are likewise misrepresented, they are evil spoken of, they are presented to men's understanding otherwise than they are. There are a generation of men, that pervert the straight ways of God, Act. 13.10. that is, they make them seem crooked, though they are strait, notwithstanding, they pervert them, as a crooked, or false glass, perverts a face that is beautiful, representing it in another shape; or as a stick that is half in the water, and half out, seems to be crooked, and yet is strait in itself.  

Quest.  But in what is it hidden?  

Answ.  I answer, that it is hidden in Christ, as in the fountain, 
Col. 3.3.  as in the heart and soul, as in the subject wherein it dwells. Men what ever they profess, believe not this, that there is such a life, because it is a hidden life; what course then shall we take to make you believe it? The Scriptures you will not deny, yet you will be as hard to believe them, as you will be to believe that there is such a life; We will therefore say something, without the Scriptures, to persuade you that there is such a life as this.  
First, there is a life which the foul and spirits lives; as the Angels they move, act, and understand; though they eat not; there is therefore a life, besides this common life.  
Secondly, consider the matter of the soul, than ye shall see, that the soul lives such a life, as Angels do; The souls of good men, lead such a life as good Angels do; the souls of bad men, such a life as bad Angels. The life of beasts depends on the compacture, and Temperature of the substance, as the Harmony doth upon the true extent of every string. With the soul of man it is otherwise; the soul lives first, and then causeth the body to live; it is otherwise in beasts, their souls and bodies live together. Besides it is certain, that the soul shall live, when as the body is laid aside; than it lives another life from the body: therefore it lives another life in the body. The higher faculties of the soul, the Understanding and Will, are not placed or seated in the body, as other faculties are: the visive faculty must have an eye to see, the hearing faculty must have an ear to hear, and so the rest of the faculties must have their organs; but the Understanding hath no such organ, it only useth those things that are presented to it by the fancy. Our sight, feeling, and hearing perish, when their organs perish; but the superior faculties of the soul, wear not away, but the elder the body is, the younger they are. The soul lives now in the object, now in the subject: it lives in the things it is occupied about: As the Angels are said to be, where they work, because they have no bodies as we have, to make them be locally there: so the soul it also lives, where it is occupied; as if it be occupied about heavenly things, 
Phil. 3.20.  than we are said, to have our conversation in heaven. Take the understanding and faculties of reason, they sway not men; but the Ideas, truths and opinions that dwell in the understanding, sway men. There are three lives in man, there is the life of plants, of beasts or sense, and the life of reason; I may add a fourth, and that is this spiritual life, which is an higher life of the soul; Where there is an evil life, there is death, but where there is a good life, there is this spiritual life: See it in the effects, for these are but speculations.  
First, ye see by experience, that there is a generation of men, that live not a common life, delight not in vain pleasures, sports and honours (there is no life without some delights) their delights and life is not in outward things abroad; therefore they have a retired and inward life at home.  
Secondly, there are no Acts, but for some end, there are men who make not themselves their end, if they did, they might then take other courses, going with the stream. If then they make not themselves their end, than they make God their end, they live not to themselves, but to the Lord, 1. Thes. 3.8.  
Thirdly, they care not what they lose to get advantage to God; they are content to be despised, contemned, to suffer Torments, 
Heb 11.37.  imprisonments and death; they are content to do that which is the ruin of their lives, which they would not do, had they not a more speciall-life within them. 2. Cor. 4.11. We which live are always given up to death for jesus sake, that the life also of jesus, might be made manifest in our mortal flesh: That is, for this cause God suffered his children, to be in danger, that men might know, that they live an other life, and have other comforts: this appears by our readiness to be exposed to death; all which shows, that there are some that lead an other life.  

Object.  But it will be objected, that the superstitious, and those of another religion, will suffer death as well as the Saints: and moral philosophers are retired as well as the Saints: and those who have but common graces, live this life as well as the Saints: therefore these experiences prove not the point sufficiently.  

Answ.  I answer, that it is true, that superstition doth work much like Religion, moral virtue doth many things, like true holiness; and Common grace, doth much like true grace; yet it is no good argument to say, that because a dreaming man dreams that he sees, therefore a living man that doth see, doth but as he: A picture is like a living man, yet it follows not that a living man is dead, because the picture is dead; it is no Argument to say, that because moral virtue doth many things like true holiness, therefore true holiness doth them not: They may be like in many things, yet not in all things; the cause of all deceit is, because we cannot discern of things alike, therefore I will show you how these differ.  
First, superstition makes men suffer much, as well as true Religion, yet they do it out of a false opinion, the other from faith: the one do it being helped by the holy Ghost, the other have a supernatural help from Satan that extendeth nature beyond his sphere; the one doth it from grace, the other from delusion: the outward acts are alike, but the inward principles differ.  
Secondly, moral virtue and Christian holiness differ in working, the last is done of a sudden. A man is made a living man suddenly, though there are some previous dispositions, yet the soul is suddenly infused; after this manner the Saints pass from death to life. Others have their habits by frequent acts and education, they are moulded to it by little and little.  
Thirdly, in moral men the change is never general, there is no new birth in them; but in the Saints, All things are new, 2. Cor. 5.17.18.  
Fourthly, morality doth never change nature, but grace doth: the most wild man in a country, the unlikeliest man of all others, Religion makes him a Lamb of a Lion, though it were unprobable.  
Fifthly, what did mortal men? they went by diverse ways, to the same centre; themselves were their end; Epicures thought one way the best, the Stoics another; but the Saints seek a happiness, in denying themselves, which helps to perfect them.  
Lastly, common and true grace, have many things alike, yet they differ in this; true grace doth things as a man doth natural living actions; as a man eats and drinks with willingness and propensivenesse, connaturally, and readily; so doth not the other. Those who have only common grace, do all from respects and by-ends, their holiness is but by flashes and by fits, it continues not; they are like violent motions, quick in the beginning, and slower in the end; the higher they go the weaker they are; but the motions and actions of the godly, are as a stone falling downwards, which moves faster and faster, till it falls to the Centre, where it would be.  
Now we have done all this, there is not yet sufficient said, to make it sufficiently appear, that there is such a life of grace; these and an hundred other Arguments and reasons, will not make natural men believe, that many men live other lives than they. But when they see the life of holiness' blaze in their eyes, they say it is but guilded over, it is but hypocrisy. These reasons may prepare and confirm, but they cannot persuade; we must therefore believe that there is such a life. john 3, Christ treats of this, that there is such a life; he tells Nicodemus, that he must live it, and be borne again; He wonders at it, how it can be, Christ therefore concludes in the 12. verse: If I have told you earthly things and ye believe not, how shall ye believe if I tell you of heavenly things? that is, it must be believed, that there is such a life: sense believes it not, yet it is easier to believe it, because it is wrought on earth; others things are harder than this to believe, because they are wrought in heaven; though this be wrought on earth, yet it is hard to believe, and must be believed. And thus much for the first part of the doctrine; that there is such a life.  
For the second, what this life is; ye may know one Contrary by another; 
What spiritual life is.  we have showed already what death that is contrary to it, is, by which ye may partly perceive, what this life is; yet we will give you some other signs how to know it. This life is a real life, as real as the other, though it consist not in eating and drinking, as the other doth; it is a life of faith, it is not seen, yet it is as real as the common life, as will appear by comparing it with the common life.  
First, in this common life of nature there must be temper of body, disposition of instruments: so in this life of grace; there is a frame of heart, a composition of soul, on which it doth depend; there are humours and ingredients of this life, and they are the things ye know: there is a reality in this life as well as in the natural life.  
Secondly, as the natural life hath a temper of body, hath diverse mixtures, so it abhors things that are hurtful to it, and desires things that cherish it: so in this life of grace, there in an appetite; those that live it, they are carried to the things that help them, they hunger after the Word, and that which builds them up; they abhor sin and lust that would destroy them.  
Thirdly, as in the natural life, so in this, there is a taste, a palate, that helps this appetite. Rom. 12.2. Be ye changed by the renewing of your mind, that ye may prove what is that good and perfect, and acceptable will of God, that is, that ye may be able to discern of it, as the touchstone discerns of gold, or the taste and palate of meats.  
Fourthly, as in the other life there is hunger and thirst, so is there in this; men who live it are sensible of pains, and refresh, they are sensible of sin, judgements and threatenings, which others are not, being hard and dead.  
Fiftly, as the other life is fed with food, so is this: the food which a man eats is not presently turned into flesh and blood that nourisheth; but there is a nutritive faculty, that nourisheth and turns all we eat into nourishment: So the Saints who live this life have a nutritive faculty, they assimilate, and turn all things to a good use, there is a living and vital faculty, in them that sets them forwards, Ephe. 4.16. They being knit to Christ, according to the eflectuall power, working in every part, increase, and edify themselves in love.  
Lastly, as this common life hath beside other things that maintain it, some other endowments to help it out, as company, recreation, riches, and the like: so hath this spiritual life, it hath riches, and friends, it hath its heritage, 
Psal. 91.9.  company, habitation, (God is our habitation from everlasting) with the same reality, though not with the same visibility, and so exposed to sense as the other. The cause of this life is the holy Ghost, 
joh. 6.63.  who is to the soul, as the soul is to the body; he is the cause of it: the end of it, 
Rom. 11.36.  is the Lord; all is done to God; No other life is so, this life is of God, through God, and for God: when you find such a reality in your actions tending to God, when he is your aim, than ye live this life.  
If this be the condition of all that are in Christ, to live and be quickened, 
Use 1.  see what is expected from you to whom this talon is committed; every excellency is a talon, it must not lie dead, but be improved for our master's use: the sin is great if ye do it not: the neglect being of a greater thing, the sin is greater. God sets a proportionable account On his benefits, and expects a severe account from us, if we use them not. Bee exhorted then to live this life: some live much in a short time; some never live this life at all; one man may live more in one day, than another man in an hundred: for to live is nothing, but to be stirring and doing. 1. Tim. 5.6. Those who live in pleasures are dead whilst they live: so he that is occupied about riches or honours, is dead: all that time that men are occupied about riches and their estates, about credit, honours, and the like, making them their end, is a time of death: ye have lived no longer than ye have acted duties of new obedience. If you sum up your lives according to this computation, to how short a reckoning will they come? A wise man speaks more in a few words, than a fool doth in a multitude: one piece of gold hath more worth than a hundred pieces of brass; as we say of an empty oration, that there is a flood of words, but a drop of matter; so if you consider your lives, and see how long ye have lived in death, bungling out your time; you will see that ye have lived but little in a long time; therefore now be doing something; redeem the time; 
Ephes. 5.16.  be busy in doing or receiving good, be still devising to do something for God, and to put it in execution: spend your fat and sweetness for God and man; wear out, not rust out; flame out, not smother out; burn out, be not blown out. So did Christ, so did Moses, so did Paul, making the Gospel to abound from jerusalem to Illyricum: 
Exod. 3. etc. Rom. 15.19.20. Act. 13.36.  so did David, the text saith, that he served his time; he did not idle it out, that is, he lived not as his own master, but he did do all to God, as to a master: All the worthies of the Church have lived thus: and not only they, but poor Christians likewise are still doing, they serve God and men, they are useful, they are the men that live. Those who spend their time in sports, in gaming, in business, in serving wealth and honour, in moral discourses, in Histories, in hearing and telling of news, 
Act. 17.21.  as the Athenians did: these are dead men, they do not live: As we say of Trees, that if they bring not forth fruit, they are dead; so what ever men do if they bring not forth fruit, if they glorify not God, they are dead. See what a price is put into your hands, see what ye have done, and mend whiles ye may; bestow not your price amiss. There are many Talents, yet none like this of life: take therefore the Apostles exhortation, Gal. 6. While ye have time do good: life is but an acting, ye than live when ye are doing good▪ We see how many men fall from the Tree of life, as leaves in Autumn; the candle of this life is quickly blown out: have therefore a better life in store, be not always building, never inhabiting, always beginning, never finishing; Stultitiae semper incipit vivere; folly always begins to live: It is the fault of most men, they are always beginning, and never go on. L●t us take therefore the Apostles counsel, 1 Pet. 4.3. Think it sufficient that we have walked formerly, as we have done; the time which remains, let us reckon it precious, and bestow it to better purpose.  
Secondly, if every one that is in Christ, 
Use 2.  be in an happy estate of life; then let men from hence know their state and condition, let them often reflect on their privileges, behaving themselves as men, that prise them, and bestowing their time as well as may be; let as few rivulets run out of this stream as you can. We pray, 
Matth. 6.10.  that we may do Gods Will on earth, as perfect as the Angels do it in heaven; we should therefore practise this as we pray for: their life is without interruption, they are in communion with God; let us then be always doing, having our thoughts above; let not cares and business call us off; but let us comfort ourselves in God, acting that which is for his glory: wherefore prise this life, esteem it much, know what ye have by Christ, and consider the excellency of this life above all others. That ye may know the excellency of this life, consider it comparatively with this other life, that we live: It hath three properties wherein it differs from, and excels this common life which we all live.  

Answ.  First, it is an eternal life. joh. 6. Your fathers did eat Manna and died, but he that eateth of this bread, shall die no more, but he shall live for ever: that is, this is the advantage that ye have, by the life that I shall give you: those that did eat Manna, the food of Angels, died, and joh. 4. Those that drink of this water shall thirst again, that is, those that live another life than this, shall die and thirst; but those that live this life, shall never die. To live this life is when the soul lives in the object; there is a living in the subject, yet this spiritual life is when the soul lives in the object, when as it is set on God. Take men that live other lives, ye shall see that their lives are short; A man living in honour, that being the thing he minds and intends, it is in potestate honorantis, there is no constancy in it, it is brickle. If a man lives in wealth, sets his mind on it: Why riches take their wings and fly away, Pro. 23. and then their life is ended. So if a man lives in pleasure and music, they pass away, and then he is dead; those who live in these things suffer many sicknesses and many deaths, as their hearts are more intent upon them. 
Quest.  But it may be we may not mind these things? Yes, as if we minded them not, as a man that hears a tale, and hath his mind elsewhere, 
1 Cor. 7.29.30.  or as a man that baits at an Inn, his mind being somewhere else; If ye mind them, ye die in them; he that minds the best things, never dies, because there is no change in them. God is always the same; his favour and love is constant; see therefore that ye prise them. As a time that is infinitely long, exceeds that which is a but a span long in quantity, so doth this life exceed the natural life, in perpetuity, and excels all other lives in excellency.  
Secondly, this life is a life indeed; as that that feeds it is meat indeed; the other is not so: 
joh. 6.55.  look upon all the comforts of this present life, they are not such indeed; take wealth, pleasures, honours and the like; wealth is but a false treasure: Luke 16.11. it is called the unrighteous Mammon, the false treasure; (Et falsus Hector non est Hector:) in comparison of the true treasure it is nothing. Therefore Solomon, Pro. 23.5. speaking of riches saith; Wilt thou set thine eyes upon that which is not? these riches are nothing: So for honours, all praise among men is nothing, it is but vainglory, and vain because it is empty and hath nothing in it: so the pleasures of this life are but sad pleasures, the heart is sad at the bottom: the riches the comforts of this life, and only these are riches and comforts indeed: the actions of this life, are actions indeed. In eating and drinking there is sweetness, but when we feed on the promises by faith, than we taste sweetness indeed in them. One that is weary, being refreshed with sleep finds sweetness and ease; but it is another refreshing, that those find who have been weary and heavy laden with sin, 
Matth. 11.28.  and are n●w refreshed, this brings comfort to the soul. So to think of houses, wife, children, and lands; to consider all the actions that we have done under the Sun, and all that we have passed thorough, is pleasant: but to think of the privileges we have in Christ, that we are Sons of God, and heirs of Heaven, 
Rom. ●. 16. 1 joh. 3.1.2.17.  this is comfort indeed: especially to think of the good works we have done; what good prayers we have made, what good duties we have performed, these are actions indeed, and bring comfort indeed. All the actions of this life are actions indeed, this life is a life indeed; in death you shall find it so, that Christ's body and blood are meat and drink indeed; that remission of sins, and peace of conscience, are comforts indeed, peace indeed; they are such now, though ye think not so; ye shall then know, that this life is life indeed.  
Thirdly, this life of grace is a prevailing life, swallowing up the other 2 Cor. 5.4. the Apostle desired death: not to be unclothed, but to be clothed upon, that mortality might be swallowed up of life; that is, desiring death, I desire not to be deprived of the comforts of this life; then I were unwise: I would not put off my clothes, but to be clothed with a better suit; I desire a life to swallow up this life; not as a Gulf swallows that which is cast into it, or as fire swallows up the wood, by consuming it, but a life that swallows it up, as perfection swallows up imperfection, as the perfecting of a picture swallows up the rude draught, as perfect skill swallows up bungling, or as manhood swallows up childhood, not extinguishing it, but drowning or rather perfecting it that it is not seen. The life of grace being perfect, swallows up imperfection; he that lives the life of grace, hath the imperfections of this natural life swallowed up: For example; before we live this life▪ we magnify riches, honours, and Gugaes'; but the list of grace coming, we have other kinds of comforts then: as a man that is to be made a Prince, contemns the things he before admired. The weaknesses we are subject to, are swallowed up in this life: all sickness and trouble are swallowed up in this: so are all our frailties, and imperfections. This should teach us to set a high prize upon this life of grace; that we die no more if we live it; that it is a life indeed, that it swallows up this other life; compare it with other lives, it far excels than all: this therefore should move us to desire and seek it.  
Secondly, this life of grace must needs be more excellent than the common life, because it makes a man a better man, much better than he was, this puts man into a better condition: elevates and puts him into a condition equal to the Angels, and beyond in some respects. That ye may understand this, ye must know that every thing is made better, by mingling it with things that are better than itself, as Silver being mixed with Gold, Water with Wine, are made better than they were before. There are two things required to make a thing better. First, that that thing with which it is mixed, be of a better nature than the thing itself. Secondly, that there be a good union. Nothing puts so high a degree of excellency into us as this, that we are united unto God; this uniting to God is the chiefest good. Secondly, this union betwixt God and us is a perfect union. There are many unions; as first there is a relative union, such as is between man and wife. Secondly there are artificial and natural unions, as when two pieces of boards are put together, so that one touch the other: so when grain, and grain of another sort are mixed together; there is a nearer union than this, when as water and water are mixed together: nearer than this, is the union that is betwixt the soul and the body, Such a union as this, is there between us and Christ: we are in him, as the branches in the vine, 
joh. 15.1.2.  we are incorporated and knit to him, this puts us into an higher degree of excellency: silver mixed with gold is better▪ yet if we could take the spirits out of gold, and make silver take the nature and quality of it, it would be much better. We put on the Spirit and quality of Christ, when as we live this life▪ Lusts which are most contrary to this life, puts us below men, and makes us worse than Beasts; this life puts us beyond men, and makes us equal with Angels. All men desire some excellency which is done by adding something to them; some desire wealth, some learning, some honour. Consider then if ye live this life, ye go beyond all others: nothing beyond God's Image; nothing better to be united to than God: let this set the life of grace at a high rate in your affections; men do it not, and therefore they despise religion in its self, and in those in whom it appears.  
Thirdly, ye have this advantage in this life of grace, it adds liberty to you, it makes you to do those things that otherwise ye could not do: it makes ye to pray, to repent, to believe, and to do those things without which there is no salvation: look on Christ. There are but few that can do this: there are few that can delight in God, relish the word in its purity, take pleasure in the company of the Saints: comfort themselves in the Lord their God; this life gives liberty, which is an addition of some perfection: it makes us to do things, that we could not do before, and to do them in another manner. A man having gotten an Art, hath liberty to do those things which before he could not: as one that hath gotten the Art of logic or geometry, can do that which before he could not do: as one in health hath liberty to do that which he could not do being sick: water being hot, hath liberty to hea●e, which it could not before. There is no liberty to do holy actions, but this liberty of the life of Grace: the Spirit of life adds liberty to do the actions of life. 2 Cor. 3.17. Where the Spirit of God is, there is liberty, to do things which before we could not; as one having an Art can do things that he could not do before: This, though you prize it not, whiles your mountain is strong, yet the time will come when ye will need liberty to pray, repent, and trust in God; and than ye will find the preciousness of it: this than sets a price upon this life of Grace, and should make you to desire it.  

Use. 3.  Thirdly, if it be a happy condition, and the privilege of those who are in Christ, that there is such a life for them; let this ●each men to seek, to live this life of grace, to get it if they have it not; to confirm it if they have it; to abstain from lust, the sickness of the soul, and the means to quench this life: take heed of estranging yourselves from God, who is the principle of this life, take heed of dejections of mind, the cloudings that damp this life. This life is to be active, to act much in the ways of God; when a man is cheerful and vigorous, he lives a life of nature; so he that hath a quick and nimble sense, and is forward and busy in good works, lives most this life of grace: He that rejoiceth most in God, hath most comforts, most life; Take heed of the contraries. Idleness, senselessness, and barrenness are contrary to life; take heed of them; take heed of sadness that rusts the wheels of the soul, whereas joy doth oil them. Do all to further this life; avoid all that hinders it. Labour now to be translated from death to life; that which hinders us, is, that we think we are in a state of life, when we are not. Now ye may know whether ye are alive or no, by seeing whether ye are dead or no; But because ye may be certain whether ye are alive or not; I will give you some positive signs of life to know it.  
First, ye are translated from death to life, ye are living men if ye love the Brethren, 1 joh. 3.14. If a man be a living man, he lives in another element than he did before; Every living man converseth with those of the same kind, 
Signs of spiritual life.  as every creature doth; Sheep with Sheep, Lions with Lions, Doves with Doves; so living men will converse with living men. Not loving the brethren, we are in a state of death. Every creature must have an element to live in; a new life must have a new element: evil men out of their companies are as Fish out of the water. Every life hath likewise a taste and appetite; a new life hath a new taste and judgement. Pro. 29.27. An unjuste man is an abomination to the just: and he that is upright in the way, is an abomination to the wicked: that is, one hates the thing that the other loves: he that is alive, the things which before he loved, he now hates: he abhors the things, that evil men delight in. That which is a dog's meat, is a sheep's poison, as the proverb is: so that which wicked men delight in, is as odious as poison to the just. To judge this life by; see what your company and delights are, nothing can be less dissembled than company. In his company man doth speak out of the abundance of the heart, he than betrays himself what he is: there is no dead man, no living man but he is inward with the like: no sign so much pointed at in the Scripture, as this, Ye are translated from death to life, if ye love the brethren, 1 joh. 3.14. and joh. 13.35. By this shall all men know that ye are my disciples, if ye love one another: this rule will not deceive you.  
Secondly, ye may know whether ye live this life, if ye contend for it: that life which a man lives, for it he will contend; he will let any thing go rather than it. If ye live this life of grace, ye will maintain it: and ye can do no otherwise: 1 john. 3.9. He that is borne of God cannot sin: to be borne of God, is to lead a new life; he that lives a new life, admits not the things which tend to the destruction of it: Compare this with the 1. Pet. 2.11. Abstain from fleshly lusts, which fight against the soul: he that is borne of God sins not; that is, he yields not to sin with his good will, but struggles against it; as one in health strives against sickness, resists the disease, and maintains a war against it.  

Object.  But yet the best are foiled:  

Answ.  'tis true, yet they strive, they never yield; they maintain a war: and this they do not only by discourse, but there is a natural instinct that puts them forwards: they may be cast back, yet they return again: they may have a sickness, that takes away sense: they may swoon and be astonished for a time, yet after they contend for life: Every evil man contends for his life: he leads his life in some lust or other, from which if he be drawn he returns again; as a thing that is lifted from the earth, will fall down to it again: he reckons the ways of God hard, and opposite to him: The wisdom of the Spirit is enmity to the flesh: neither can it be subject to the Law of God, Rom. 8. it cannot but resists it. Every creature labours to maintain its being: so evil men continuing in sin, strive naturally against all that would bring them out of this life of sin: So the Saints they live a life of grace, and labour to maintain it. john. 6.68▪ Christ ask his Disciples whether they also would go away? Peter made this answer, Lord whither shall we go? thou hast the words of eternal life; that is, whiles we conceive thee to be the principle and fountain of this life, we cannot depart from thee. The Saints will let go friends and life, and all for this life. Count therefore of others and judge of yourselves, by contesting for this life: strive to maintain it, let all go rather than it.  
Thirdly, ye may know whether ye have this life in you or not, by the fruits of it, as the tree is known by its fruits. If the word turn the flock into its own nature, ye know it by the fruits. Gal. 5.25. If ye live in the Spirit, ye will also walk in the Spirit; that is, if ye profess yourselves holy men, show it by walking in the Spirit: holy men will be doing that which is good. This is the surest trial, our works will not deceive us: other things which consist in imagination may. 1 joh. 3.10. In this the Children of God are manifest and the children of the Devil: who doth not righteousness is not of God, he that is of God doth not unrighteousness. Consider then what your walk and your actions are, and by them ye shall know this life.  

Object.  But how shall we know whether we walk in the Spirit or no?  

Answ.  I answer first, that there are many by-walkes, and if ye walk but in one of them, ye walk in the flesh, and not in the Spirit. jam. 1.26. If any man seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain: that is, he that makes this sin his trade, and walks ordinarily in it, his religion is vain. Secondly, ye may know it by the guides ye follow. Evil men they follow three guides. Ephe. 2.3. they follow first the world, secondly, the Devil, thirdly, the flesh. Holy men have three contrary guides, first, the renewed part within: secondly, the holy Ghost; thirdly, the course of the Saints. Go ye the broad way? oportet Sanctos vadere per diverticula, the Saints do not so: Follow ye the stream? fulfil ye the will of flesh, or of the Spirit? what are your actions? Ephe. 4.17. I charge you that you henceforth walk not as the Gentiles do in the vanity of their minds: that is, holy men may have vanity in their minds, yet they walk not in it as others do: evil men may have other thoughts; yet they walk in the vanity of their minds; and albeit that evil men walk not in all the ways of sin, yet they are dead: there is but one way to hit the mark, but there are a thousand byways: a holy man may stumble in the ways of God, and have some foils, but he leads not his life in sin, he strives against it: he that leads his life in any known sin, not resisting it, and will do it, and not cross himself in it, is dead; his religion is vain.  

Object.  But what actions are there, that holy men do, but that wicked men and others do them?  

Answ.  I answer; that there is no good actions we do but they may be dead works: as men may pray, and keep the Sabbath, yet they may be but dead works: they may do them for a show, yet they are dead. A shadow hath all the liniaments of a body, yet it wants life; so the works of hypocrites, they want life; consider therefore, whether your works are living works; you may know it by these three signs.  
First, if they proceed from the fountain of life, they are not dead works; compare Gal. 5.6. In Christ neither circumcision availeth any thing, nor uncircumcision, but faith which worketh by love, with Gal. 6.15. In Christ jesus neither Circumcision avails any thing, neither uncircumcision, but a new creature: all that proceeds not from a new heart, and from faith which worketh by love, is nothing: this is the root of all, when all our actions come from faith, which works by love: else though they are never so specious, they are but dead works. It is no matter whether ye pray or not, whether ye receive the Sacrament, keep the Sabbaths or not, they help not a jot unless they come from the principle of life, a new creature.  
Secondly, consider the manner of their working: they will be done with quickness and vivacity: Men do them as living actions, with all propenseness and readiness; with much connaturalness, with much fervency and zeal; when they are done in a perfunctory manner, they are dead works.  
Thirdly, ye may know them by their end; look ye to Christ? do ye all in sincerity to him or no, or to yourselves? if ye do, than they are gracious works, and proceed from grace; they are living actions, and not dead: they issue from a right principle aiming at God, and not at yourselves. Hosea, 10.1, Israel is an empty vine, he bringeth forth fruit to himself. If ye bring forth fruits to yourselves and not to God, ye are but empty Vines, God accepts you not.  
Fourthly, this life is discovered by your behaviour to the means of life, when they are brought unto you: when there is no sound, no voice, there is no distinction 'twixt a deaf, and a hearing man: where there is no light▪ there is no difference 'twixt a seeing man, and a blind: but the light differs them. So when as the sound and light of the Gospel comes, 
Act. 17.30.  than men are tried: In times of ignorance, God regards not men so much, but now in the time of the Gospel, see if it be powerful, and whether you set yourselves about holy duties. Matth. 3.10. Now is the Axe laid to the root of the tree: that is, since john's coming there is a distinguishment 'twixt living and dead trees: A tree is not discovered to be dead, till it withers▪ no man will cut down a tree in winter, because he knows not then whether it be dead or no; the Spring distinguisheth the dead and living trees, in the winter they are all alike▪ The Spring is the powerful preaching of the word; if men spring not then, if they come not in, they are dead. Those whose education hath been good; those who live under a powerful Ministry, now is the Axe laid to the root of the tree with them; it is a sign they are dead, if they profit not by it.  
Fiftly, ye may know whether ye have this life by the food it is fed with; several lives are fed with several food. Now the food of this new life of grace is double▪ first, the word; secondly, good works. First, the word, 1 Pet. 2.2.5. As new borne babes, desire the sincere milk of the word that ye may grow thereby, if so be that you have tasted that the Lord is gracious: that is, if ye are alive as you profess yourselves to be, you shall know it by your behaviour to that which doth nourish your life. First, ye will long after the word, as the Child doth after the Teat. If the Child be hungry, neither apples, nor rattles, nor any thing else can quiet him but the Teat: So nothing can quiet these but the Word. Others may have excuses; they will have none; Either they will live where the word is, or they will bring the word home to them; they will bring themselves to it, or it to them. Secondly, they desire the sincere milk of the word; many things may be mingled with the word, that do please the wit, yet those who live the life of grace, desire the sincere word, the pure word, without any mixture. Thirdly, they desire it, that they may grow thereby: many desire it to know it only: if ye desire it as new borne babes, it will make you better and better; you will grow by it: Many hear, but as men having an Atrophy in their bodies, they grow not, no fruit comes thereby. Fourthly, they taste a sweeenesse in the word above others: 
Matth. 13.20. Mark●. 6.20.  the second ground received the word with joy; and Herod heard john Baptist with gladness; but where there is true grace, they go farther; they delight in the word, it is sweeter to them than the honey: few can say so in good earnest, 
Psal. 19.10.  that the pure word is sweeter to them than Hony or the Honey Combe. job he esteemed the word more than his appointed food, job. 23.12. The second food of this life i● good works, joh. 4.32, 33.34, is the place out of which I collect this, where Christ being asked of his Disciples to eat: said, that he had other meat that they knew not of; then said they, hath any man brought him aught to eat? He saith unto them, My meat is to do the will of him that sent me, and to finish his work. Do you good works with such a desire as men eat and drink? do you hunger and thirst after them, desiring for to do them? Then ye are alive. Hypocrites may do much, but it is not their meat and drink to do it; examine therefore yourselves by these signs, whether you are alive or dead. This is the preaching of the law, to show you the narrow differences of life and death. The first step to life is to know▪ that ye are in a state of death: the Law must go before the Gospel, to prepare its way, 
Math. 3.2.  as john Baptist was before Christ: ye must be brought to their case in the 2 Act. 37. Who were pricked at the heart; ye must be brought unto the case of the Iayl●●, 
Act. 16. Luke▪ 15.16.17.  and of Paul: to the case of the Prodigal, that you may know your estate: than ye will come home and not before. Our end is to preach life and comfort to you, not damnation. Rom. 15.4. All Scripture is written for our comfort: now there are many things in the Scripture that tend to discomfort and terror, yet their end is comfort; as Physic is sharp for the time, yet the end is health. We desire not to exclude any, but to bring you in whilst you have time: the market is then hard to make, when ye lie on your death beds, labour to know it in time: your death is a time of spending not of getting; it was too late for the foolish Virgins to buy oil, when they were to attend the Bride groom. 
Math. 25.  We desire not to affright you with false fears, but to admonish you, that you be not deceived. I find this sentence, Be not deceived, prefixed before many places of Scripture, where God's judgements are denounced, as 1 Cor. 6.9. Be not deceived; neither fornicators, Idolaters, Adulterers, etc. shall inherit the Kingdom of God; and Eph. 5.6. Be not deceived with vain words, for because of these things cometh the wrath of God upon the children of disobedience; to show, that men are apt to deceive themselves, in such cases as these, thinking themselves to be in be●ter estate than they are. Consider your sins and apply them. Consider your particular sins, actio est singularium. Consider your particular sins, your particular actions, these will work upon you. This course Peter took with the jews, Act. 2. ye have crucified the Lord of life; so Christ told Paul, that he was a persecutor, Act. 9 so john. 4, he told the woman of Samaria her particular sin: he that she now lived with, was not her husband; so God told Adam, thou hast eaten of the forbidden fruit, Gen. 3. If ye are guilty of any gross sins, as drunkenness, covetousness pride, ambition, and the like, consider them. Consider your other sins, minoris infamy, not minoris culp●▪ as neglecting of holy duties, misspending the time, inordinate gaming, overly performing of holy duties, unprofitable hearing, keeping of bad company, profaning of the Sabbath, and the like. Consider then the terrors of God and hell, know with what a God you have to deal, and what a burden sin is; if God charge these on your consciences ye cannot ●eare them. I desire not by this to burden you, but to unburthen you of your corruptions.  
Now seeing this life is so excellent, I will add certain motives to make you to desire it. 
Motives to stir men up to desire and seek this life.   
First, it is a happy life; and it must needs be so, because it is the life of God and Angels: it is that life which we shall live hereafter; ye may live this natural life, and want happiness. This life of grace and the life of glory differ only in degrees, not in kind; the competent judges of this are the Saints, who have tried both. Heb. 11.15.16. If they had been mindful of that country from which they came, they had liberty to have returned; but now they desire a better country, that is, an heavenly. In a Herd of Swine, if some stray away from the rest, and return not again, it is a sign they have found a better pasture: so when men leave their companions, and return no more, it is a sign, they have found some better things. Conceive not then of this life as many do; to be only a privation, or a melancholy thing, nothing but a mere mortification; this is a life, which hath its comforts, eating, recreations, and delights; ye lose not your pleasures if ye live it, but change them for advantage: he that leads this life, dies as the corn doth; from a seed it grows up into many stalks, he gains by this bargain. Christ doth make an hard bargain with none, he that deals with him, gains a hundred fold. 
Mark. 10.30.  If ye part with temporal wealth, ye have spiritual treasures for it: if you part with your worldly pleasures, ye have joy in the holy Ghost: have ye crosses, ye are sanctified in that which is better; lose ye this life, ye have eternal life.  
Secondly, this life of grace hath that which every man seeks, it hath much pleasure. Prov. 3.17. All her ways are ways of pleasure. Those who walk in the ways of God are full of pleasure; this life brings a double pleasure; first, the reward of it, secondly, the comfort in performing the actions of it. Every good work as the Hebrew proverb is, hath meat in its mouth; the living of this life, hath a reward sufficient in its self, as appears by this. All pleasures follow some actions, and therefore men desire life, because it is a continuance of action: so men delight in new things because as long as they are new, the intention remains: The actions of this present life are full of change; and therefore of discomfort: but the actions of this spiritual life are constant and perfect; and those actions that are perfect, there is pleasure following them, as beauty follows a good constitution, or as flame the fire. The actions of this life are perfect actions, & the perfectest actions have the most perfect delight; the actions of this life are most perfect actions, therefore they have most perfect delight, because they are the actions of the best faculty, about the best object. All actions have the denomination of their perfection from their objects: these are actions of the soul, they are occupied about God, therefore they are the best and highest actions. He that lives about the best object, greatest content doth follow: he that lives this life, lives about the best object; therefore he hath greatest content, all the ways of it, are ways of pleasure. There is more comfort and Assiduity of consolation in this life, than in any other. In other lives, every one according to his humour hath his delights, but yet they are not permanent, because he delighteth in transitory things; but he that lives the life of grace, delights in things that are truly delightful at all times: other delights are but delights at some times, in some places, they are not always so: but he that lives the life of grace, pitcheth on those that are always so. Prov. 14.15. A good conscience is a continual feast. Other comforts may fail; a man may fall into affliction; riches and pleasures may be taken away, than the days are evil; but a good conscience is a continual feast, that is, be a man's case what it will, his comfort is never interrupted. All other comforts are about sense, or things of this life, which are subject to alteration; but this life and the comforts of it, admit no change. A man being sick, he cannot do actions of health, they are restrained: so one in prison is not at liberty to do what he would▪ but the actions of this life are assiduous, they cannot be interrupted: ye may pray continually, rejoice evermore, 
1 Thes. 5.16.17.  ye may always have communion with God.  
Thirdly, this life is a life that is least indigent of all others: it needeth least. Take a man that leads any other life, he needs many things. Luk. 10.41.41. this is shadowed in that of Martha, and Mary: Martha busies herself about many things, she wanted many; but Mary had one thing that was profitable for all things, that removes all evils, brings all happiness; and that is Godliness which is profitable for all things, 1 Tim. 4.8.  
Fourthly, the comforts of this life are pure comforts, Psal. 18.26. I walk purely with those that walk purely. This is not only to be understood of the consolations of grace, but also of common blessings, being the fruits of this life: there is no sorrow with them, there is a pure comfort without any mixture of sorrow. God giving these blessings in mercy, they are free from mixture of discomfort; but being not the fruits of this life of grace, being reached by sin and sinful means, or God giving them in his providence, not in his mercy, there is sorrow in them: ye may have riches, honours, friends, and all outward things, and yet they are not pure blessings, because God's blessing is not mingled with them.  
Lastly, it is a life most capacious of comforts: ye may give all the faculties of the soul comfort. Every creature according as his life is, feels more or less comfort. Plants as they feel no hurt, so they feel no sweetness: beasts that have a sensible soul, feel more evil and good: a man that lives a natural life, not knowing the life of grace, is sensible of more good and evil, than sensible beasts; he apprehends Heaven and Hell: but a man that lives the life of grace, is more capacious of comfort: here you may suffer your faculties to run out to the utmost. If ye desire wealth or pleasures, your affections must not run out, ye must hold them in; else they drown you into perdition, 
1 Tim. 6.10.  and pierce you thorough with many sorrows. If ye affect heavenly Treasures, if ye affect praise with God, ye may be as covetous of them as you will.  
Thirdly, let this move you to seek this life of grace, because it is the most excellent thing of all other. All other things are subordinate to it; the utmost end is still most excellent: the end of war is for peace, therefore peace is better than it; ye plough for harvest, therefore harvest is best: the end of all actions is for this life of grace. Why labour ye for food, but to maintain life? Why live ye but to serve your souls? Prudence is a steward to this holy life: as the steward provides for the family, that the master be not troubled with those meaner things; so prudence is a steward, that the soul may be occupied about things that are agreeable to it; 
Phil. 3.20.  that it may have its conversation in heaven, and with God. Pervert this order, it destroys the creature. Beasts living the life of sense, it doth perfect them, for that is their utmost end: man having reason, living as a beast, destroys himself, because that is not his end; he that perfects himself as a beast, destroys himself as a man: perfectio mentis est perfectio hominis. Let this stir us up, to live this life: it is the utmost end of all. To be Lawyers, Physicians, and other callings, help us in the living of this life, yet they are subordinate to it: drown not yourselves in subordinate things; if ye do, it is your destruction: therefore pitch on the principal:  
Fourthly, that which is best in the end, (I take end now in another sense) is to be chosen above all things else. That is well which ends well. In this life of grace, ye have this advantage which ye have no where else. Eccles. 7.4. The heart of the wise is in the house of mourning, that is, this life disposeth us to think of death the end of all, which to do is wisdom, Deut. 32.29, O that they were wise, then would they consider their latter end. In other things the beginning is good, the end is bitter; but the actions of the life of grace are sweet, ye fare the better for them; the very remembrance of them is pleasant, and the reward of them comes not long after: All other things are called perishing meats, john 6.27. There is a parable in it: that is, they are as perishing meats, that are sweet in the palate, yet they pass away; but this endures unto eternal life, it continues. The worst thing in this life ye never repent of: as it is said of sorrow for sins; 
2 Cor. 7.10.  that it is sorrow never to be repent of: but the best things that ye do in the other life, ye repe●t of. All other things that ye do they may be sweet for the present; yet as it is said of drunkenness, Prov. 23.32. so may it be said of them, that they bite like a Serpent, and sting like an Adder, though they seem sweet. The strange woman is sweet: yet Prov. 5.4. her end is bitter as wormwood, sharp as a two-edged sword. Goods evil gotten are sweet for the present, yet their mouths shall be filled with gravel, that got them. But on the other side, 
Prou. 20.17.  the end of all the actions of this life is good: as it is said of job, that his latter end was more than his beginning, job 42.12. So may it be said of all those who live this life: Psal. 37.37. Mark the perfect man and behold the upright, for the end of that man is peace. If a man being to die, and having ended his days, should put all his honours, wealth, and pleasures into one balance, and his good works, all his faithful prayers, all the actions of the life of grace into another, he would find them to be best. The bad man doth as the Silkworm doth, winding up himself into his ill works, he perisheth; the other winding up himself in his gracious actions, enters into salvation.  
Fiftly, choose this life before all others, because God is pleased with it, it being like himself; 
joh. 4.24.  as the creature is pleased with that which is like it. God is a Spirit and will be worshipped in Spirit, and truth; he is a living God, and doth delight in a living man: we ourselves delight not in dead men, no more doth God: therefore Rom. 12.1. We are exhorted to give up our souls and bodies a living sacrifice to God. God regards not dead bodies; be ye living sacrifices, which is the act of your will, acting the duties of this life. This is called walking with God; 
Gen. 5.22.  which is to be in his presence, to go his way, and to maintain communion with him: this is when as men do, audire et reddere voces: when there is natural delight: when as they are in presence one with another; and therefore walking with God, and pleasing of God, are used promiscuously for one and the same thing: For, Gen. 5.22. it is said of Enoch, that he walked with God, and Heb. 11.5. It is said, that he pleased God.  

Object.  But you will say, what benefit is this?  

Answ.  I answer, that is it great. God disposeth of all things in the world; is it not wisdom then to have him your friend? Gen. 28.9. jacob being to take his journey, Isaac said unto him, God all-sufficient be with thee. God is all-sufficient; if ye have him, ye have all: In the creatures there is no such thing, there is nothing but vanity in them, they are but as candles, or as Stars to the Sun. God is all-sufficient: all the happiness of the creature, makes not men happy: All men seek happiness, yet they never find it, without having God: All happiness is in God's favour; In outward happiness you must have other compounded things. Christ rebuked them that counted her happy in the creatures, saying; Blessed is the womb that bore thee, 
Luk. 11.27.  and the Paps that gave thee suck; No, saith Christ, these will not make a man happy; but blessed are they which hear the word of God, and keep it; having God ye have all things; God disposeth all things, and giveth the comfortable fruition of them. Ye may have all outward things, and yet want comfort; God's curse makes all miserable, though ye have all that the creature affords; therefore give yourselves no rest, till ye have got this life, without which God delights not in you.  
Adam losing God's Image was not happy, because God was gone from him; yet he had all the creatures which he had before. This life of grace brings us to that state, that Adam was in at first; this restores us to it; seek not then your happiness where it is not to be found. We all do as the Prodigal did, 
Luk. 15.13. to 20.  we get our portion into our own hands, and go from our Father's house, and seek for our happiness elsewhere; but ye shall find at last, that all else is but husks: Thus the Saints have found it. This life of grace gives rest to the soul, all else in the creature is but vanity and vexation of spirit. Vanity is nothing else, 
Eccles. 1.14.  but an insufficiency in the creature to give that content that we looked for in it: as when we look for water in an empty well, seek for that in the creature that is not in it; we see its vanity in the absence of the good we look for, and presence of the evil we looked not for. In God ye find rest and tranquillity, such a tranquillity as is in the Sea, when it is without waves; as is in the upper region of the air, where no tempests are. Look on the lives of men, who are taken up with trifles when they are young, when they come to a riper age, greater things move them; when men are wiser, they feel the apprehension of higher things; when ye lift up your souls and keep them on the wing, ye are freed from troubles and cares. Paul had a greater measure of this life than other men, his Epistles which do transcribere animam, transcribe as it were his soul, declare as much: and hence was it that in all his troubles and afflictions he was full of constancy and comfort: the more constantly we live this life, the greater gainers shall we be.  
Lastly, till ye live this life, ye have no assurance that ye are in the number of the elect. Repentance puts a new life into men; till ye find this in you, ye know not whether God is yours, whether God will work this life in you; This should make us tremble and fear, and never to leave till we had got this life. This life is a fruit of election; we know not whether we are in Jacob's or Esau his case, till we know we have it: make haste therefore to get it. It lies not in your power; 
joh. 3, 7.8  The Spirit breatheth when and where it listeth; ye may fear that God will not give it you, if you spend your life in vanity. Take one who neglects you all the time that he is able to do you service; if he seeks unto you in his extremity for his own ends, what answer do you give him, but this? Seeing he hath neglected you when he was able to do you service, you may justly refuse him now, he is able to do you none. So if ye neglect God whilst ye are able for to serve him, and seek to him in your extremity, take heed that ye receive not that answer from him, as the Israelites did in their extremity, 
jud. 10.13.14. jer. 7.16. c. 11.14. c. 19.11.  Go to your Idols, and let them help you: nay, he forbids jeremiah to pray for them. Consider this, and make haste to live this life of grace; ye cannot get it of yourselves, God must put it into you.  
Now if these motives move you to seek this life, and after examination of yourselves, 
The means. to get this spiritual life.  ye find it not to be in you, then use these means to get it.  
The first means to get and maintain this life, which is all one, (for that which begets it doth likewise nourish it) is knowledge: abound in knowledge, get much light; this life consists in light, when a man judgeth aright. The understanding enlightened is the primum vivens, the first living part: and therefore ye shall find, that life and light are put one for the other, Ephes. 5.14. Stand up from the dead, and Christ shall give you light: and joh. 1.4. Christ was that light, and that light was the life of men; this life stands in enlightening the mind: add to this light, ye add to life. The reason why men are dead, is, because there is a darkness in their souls, they see not the ways of God: therefore they act not, they step not forwards, because they are in the dark: All shining is from light, as ye increase light, so ye increase life. Ephe. 4.18, it is said of the Gentiles, that they were strangers from the life of God, through the ignorance that is in them. The knowledge of God, brings men nearer to the life of God. Ephe. 4.24. Holiness is said to proceed from truth, the words are; put on the new man, which after God is created in righteousness and holiness, which proceeds from truth.  

Object.  But you will object, that there are many who abound in knowledge, who have life little enough: that ignorant men live this life most: that none live it less, than those that know most.  

Answ.  To this I answer, that there is a double knowledge: First, there is a mere enlightening and informing knowledge: Secondly, there is an operative knowledge: ye may have enough of the first, and be never the near: but it is the last that helps and gets this life: and this knowledge is the gift of the sanctifying Spirit, this is the operation of God: we do but inform and teach men, we cannot make them do any thing: we cannot make them practise. God's teaching makes this knowledge operative; persuades every way, works every way. Secondly, there is a knowledge in the habit, and a knowledge in the act, which produceth actions: these are set down obscurely. In the. 2 Pet. 1.12.13. the Apostle there saith, that he would not be negligent to put them always in remembrance of those things, though they knew them, and were established in the present truth: yea I think it meet as long as I am in this Tabernacle, to stir you up by putting you in remembrance: Peter did not write unto them that they might know those things habitually; for so they knew them before; but that they might know them actively, and might presently act them: for that end he wrote. The first knowledge is as sparks raked up in ashes, the other as sparks blown up: the first is as the sap in the root; the later like the sap that fills the branches with leaves and fruit: the first is a general knowledge gotten by contemplation; the last is a practical and active knowledge, a knowledge to practise. The Scripture exhorts to do things that intent this knowledge Deut. 4.1. and Deut. 6. the Israelites were exhorted to hear and know the statutes of the Lord, that they might do them; to speak of God's word and works, which acts their knowledge, puts them in remembrance of God's mercies, and stirs up their minds. josh. 1.8. he is commanded to read the Law, and to meditate in it day and night; he must read it not to know it, for at that time, there was little written; but he was to read it, that he might do it.  

Object.  But if we do this so much, it will hinder and interrupt our businesses, so that we shall fail of our other enterprises.  

Answ.  To this I answer; that this will not hinder them, but they shall be done the better, as oiling of the wheels makes them go the better. Psal: 1.2. he is said to be blessed, that doth meditate in the Law of God day and night. Your knowledge being brought to action helps you much; often hearing of the word, which puts you in remembrance, adds to your life, though it hinders you in other things. Those who have not the word to hear, live not under preaching Ministers, who will not be at the cost to get them, or live where they are not, are much to blame, and live not this life. 
Act. 8.18. to 25.  Simon Magus sinned, in thinking that the holy Ghost might be bought with money; do not they also sin, who do less than he? that will not give money for to have the Gospel brought unto them? There is the like fault, when as men may have the word, and come not to it. If they come to it, though it addeth not to their knowledge, yet it helpeth their acting and life. Those who neglect the constant reading of the word, who are not constant in private prayer, those who neglect the speaking and talking of good things, they neglect this life. That Arabian proverb, Shut up the five windows, that the house may be full of light, will be of good use here: that is, the five senses being shut up, the fuller of light shall we be: the not stopping up of them, makes men ignorant, cares and businesses possessing men's minds, there is no room left for better things. Let your minds be still plodding on that which may further you in grace and truth. It is ignorance that makes men strangers from the life of God, Ephe. 4.18. and this is not an ignorance that proceedeth from want of knowledge, but from the badness of your hearts; Hard hearts make men ignorant: why do men hear and yet are ignorant, but because their hearts are hardened? 
Heb. 3.7.8.  they regard not the word, and so they grow not in knowledge.  
The second means to get this life is to be much in doing: be much in doing, in acting the duties of new obedience; the more ye are occupied the more ye live; else deadness will possess you: be therefore still praying and meditating, these will revive you: these are the coals that keep the heart warm; this life like water is apt to grow cold, unless it be acted and stirred up.  

Object. 2.  But I must be full of life ere I can do actions.  

Answ.  I answer that one begets the other; action begets life, and life begets action; as health produceth exercises, and exercise procureth health.  

Obiect. 3.  But I am indisposed and unfit for such actions.  

Answ.  I answer, that if ye are indisposed, the more need you have to be doing, else you are more unexcusable; the way to get heat is to be acting: as motion doth bring life to a benumbed member, so doth it to the soul: be awaked, be stirring, this will revive you again, Christian's hearts are awaked when as they themselves sleep; 
Cant. 5.2.  if they stir them up, there will be more life in them, Rom. 2.13. when Christians begin to languish, their medicine is to rise up and be doing, whence Saint Paul admonisheth the Galatians, Gal. 5.16, To walk in the Spirit, those who have the Spirit stand not still, as one that cannot stir, but they are still acting and walking: this acting helps this spiritual life; first by enlarging and intending this life. Secondly, by preventing that which increaseth death: the more we walk in the ways of life, the more we prevent the way that leads to the Chambers of death: Be doing therefore, if not one duty yet another. In the step out of your callings, be doing; be reading and praying; Conferring and talking of good things; the neglect of this is the cause why there are so many dwarves in grace. Men content themselves with morning and evening duties, and it is well if they do them▪ but do you the actions of life more constantly and abundantly. It is the corruption of our nature that we are not doing: life is maintained by the actions of life▪ habits are mainetained by actions that are suitable to them; We live in the commandments by well doing, as the creature doth by food: Good actions maintain life, it receives strength from well-doing: Set therefore yourselves to pray, to do holy duties, be still praying, doing more and more; the more ye do, the more life increaseth.  
The third means to get this life is to get faith. Faith helps this life; it is a life of faith, and it makes us to live this life by three several ways.  
First, it gives a reality to the privileges of life, and makes you see they are privileges indeed: therefore is it that ye act the duties of this life, because ye believe that God is such a God, that ye have such privileges, that ye are heirs of all things. If ye think that God is such a one as he is, in wisdom, power, and mercy; if ye intent, and mind the privileges of this life, then will you live the life of grace: If ye doubt, and question with Atheists, whether these things be but dreams, than ye intent them not and live not this life. He that believes saith, let me have God sure: the other saith, let me have that I touch and feel; but the imaginary things consisting in faith and hope I care not for. The more ye believe these things, the more ye are occupied about them.  
Secondly, faith draws you on to action: and this life is but the acting of the duties of new obedience. Faith and persuasion further other things: as if one be persuaded that such a thing will hurt him, it produceth an action of the will, abstinence: if a man be persuaded that he shall dye without the Physician, he sends for him. So in all other actions, persuasion is that which sets a man on work. So in spiritual actions, if we are persuaded that such a sin committed will not make our bodies sick but our souls, we will not do it; if we are persuaded our souls shall far the better if we do such a thing, this make us to do it: being persuaded we shall have a recompense of reward, it produceth action, and the more action the more life.  
Thirdly, faith doth it by fitting us for Christ, from whom our life comes: 1 joh. 5.12. he that hath the Son hath life. First, the Son of God infuseth life into him, to whom he is conjoined; the conjunction betwixt Christ and us is but relative: as between the King and the subject; when the subjects resolve to take such an one for their king, they are conjoined to him; so when a woman resolves to take such a man for her husband, she is conjoined to him. The action of taking Christ, is to take him as a Lord, to serve him, as a Saviour, to have all comfort by him: he that hath the Son in the relative union, shall have him in the real union: the Son will quicken you, as the soul doth the body. A Christian hath the life of the Son of God. Gal. 2.21. I live, yet not I, but Christ lives in me: all that I do, Christ doth it in me: all that the body doth, the soul doth it: the body lives not, but the soul lives in it. After that manner Christ lives in us: not a good thought or affection, nor any resolution or motion of the soul, but comes from Christ: being united to Christ by faith he lives in us. joh. 6.43. he that eats my flesh, and drinks my blood, shall live. As flesh gives life to the body, so the Son gives it to the soul; To eat the flesh of Christ, is to prise him, to desire and long after him, which is after the spirit of bondage; to eat him, is to take him, to come to him, to have him for your God: In these two things stands the eating of Christ, First in prising him exceedingly, so as to part with any thing for him; and to take up his Cross with all losses. Secondly, in beleving him to be yours, and you his: this eating and drinking of the body and blood of Christ, expresseth our relative union with him, and then follows our real union: the Spirit immediately gives this: he that doth the first, shall have the second.  

Object.  But how shall we do to believe this?  
I answer, ye see the old Adam communicated corruption to all his posterity, because they were borne of him; so those who are borne of the new Adam, that is, those who take him and believe in him, have grace communicated to them by him: 
1 Cor. 15.45. to 50.  this new birth makes you as capable of Christ, as the other doth of the first Adam: why then shall not the second Adam communicate grace as well as the other doth corruption? The philosophers were all deceived in this point, from whence corruption should come; but we know that it came from Adam; 
joh. 1.16.17.  and so doth grace come from Christ. To get this life, let us seek it in him, let us believe more, let us be humbled more, repent more, and take Christ more: take him on any condition, prise him, set him at the highest rate, hold him fast. As in the actions of marriage, those who are to marry will not part upon any condition; they take one another for richer, for poorer, for better for worse: after this manner must we take Christ, the more ye take Christ thus, the more ye have the Son, and so ye live more the life of grace. All grant that this life comes by the Spirit; and there is no way to get the Spirit but by the Son. Ye must first eat ere ye can be nourished; ye must fix your eyes on his passion, as the wife doth fix her eyes or her husband: ye must seek this life from the Spirit ultimately, but ye must first have the Son, and then ye have life: He must have the Son that will have this life; he must be engrafted into Christ as the branches are into the root: 
joh. 15.1.2.3.4.  get Christ, and then this life shall abound in you.  
The fourth means to get and increase this life, is the communion of Saints. The mouth of the righteous is a well spring of life, Prov. 10.20. they put life into those that have it not, and increase it in those in whom it is, Ephe. 4.24. Their speeches minister grace to the hearers; they edify them: hearing of the word of life, and talking of the fountain of life, puts life into men. The life of the body doth not communicate itself to others; it is otherwise in the life of the soul; the life of it makes others to live more: as Iron sharpens Iron, so one holy man doth another. See it by the contrary. In evil men who are dead there is an aptness to dead others, their words are as continual droppings to put out this life; their tongues are set on fire of hell, james. 3.6. The tongue of good men is a coal fetched from the Altar, they have fire within them. When two lie together they keep one another warm; there is action and redaction; which engender heat: so it is in the communion of Saints; it is a powerful means to get and increase this life. The tongue, the example and communion of the righteous is full of life, it is powerful to make men live. Gal. 2.14. Paul speaking to Peter, saith, why compelest thou the Gentiles to live after the manner of the jews? he used not outward compulsion, his example and life was a compulsion. The company which we keep, compels us to do as they do: Evil company are the Devil's snares, they do as brambles, keep us in, and fetter us: the suitableness of evil companions draws out our secret corruption: He that resolves to live this life, must resolve to withdraw himself from evil company, who are a strong temptation unto evil, and betake himself to the communion of Saints.  
There is a difference between leading ourselves into temptation, and being led into it: when you lead yourselves into temptation, (as you do when as you rush into evil company) you are out of the pale of God's protection: If you touch pitch ye cannot but be defiled with it, wherefore make your company good: this is an effectual and powerful means to beget this life in you. 
1 Sam. 10.10.11.12.  Saul being among the Prophets, changed his spirit, and became a Prophet: one that goeth fast, makes those that go with him to mend their pace. Act. 11.23.24. it is said of Barnabas, being a good man and full of the holy Ghost, and of faith, that he added much people unto the Lord. Which manner of speaking shows, that the speeches of those who are full of faith, helps to breed faith: that if men be full of the Spirit, they quicken the Spirit. Evil company deads' men: they are the trunks through which the Devil speaks: and this deading is done in an insensible manner, and then most of all where it is least perceived. Evil company poisons men; a man turning his opiaion (which company can do,) is most of all poisoned, when as he thinks that he hath least hurt.  
The last means to get and increase this life, is that which is mentioned in the text; and that is, the hearing of the voice of the Son of God: this will beget and increase this life: that is, if when we speak to your ears, he speak to your hearts, than ye live. Ye have two teachers, the one is he that speaks to you, the other is Christ. Heb. 8. 1●. They shall no more teach one another, for they shall all be taught of God. There are two shepherd's, the one is he that feeds you, the other is the great shepherd of the sheep: There are two great voices, 
Heb. 13.20.  the one speaking outwardly to the ear, the other when as Christ speaks effectually to the heart.  
When Christ speaks inwardly to the heart, than men live and not before. This is such a speech as Christ spoke to Lazarus, 
joh. 11.43.44.  Lazarus come forth, and he came: his speaking puts life into us. Now what is this inward speaking of life to the heart? It is nothing else but to persuade fully, and every way to convince us, that it is best to take Christ, to set to an holy course, to lead a new life. There is a speaking that comes near this life, and is not it: that is, when as men hear and understand the way, and apprehend the things of God, but practise them not. Here is a proximity to this life, yet it is not this life. Let a man come so near as that he thinks he acts it, yet he is dead if he act it not: when he acts it, than he is made a living man; and then he thinks and believes, that the ways of sin are evil, and that they are evil to him. When God doth convince us that such a thing is evil, and that it is evil to us, than we live and not before. A man having a business to do, if all be done but one thing, the not doing of this one thing crosseth all the rest; but that being done, his business is brought to pass: so in this life of grace; if a man have many offers of grace which do not fully persuade him, this is not enough, if Gods help be absent: but when once he speaks, he doth fully convince and persuade us, and makes us to continue. As Satan having leave, from God never gives over vexing man; so the Spirit of God doth never cease to keep us in good things; and where there is this life, there the Spirit dwells.  

Quest.  But after what manner is this effectual persuasion wrought?  

Answ.  I answer, when as God gives an ear, and speaks a voice for it to hear: He that hath an ear to hear, saith Christ, let him hear. We then hear, 
Matth. 11.15.  when as there is a listening and yielding disposition wrought within us: When as we preach, there are many that have hard hearts, and nothing for to soften them; therefore the word falls from them as rain from a stone: but if there be a man that God will choose, he fits his heart, and so he is persuaded. This is called the opening of the understanding, Luk. 24.45. He opened their understanding, that they might understand the Scriptures. When we speak to men, we sow as it were upon fallow ground which will bear no Corn unless God plow it. Those that saw the miracles of the Loaves, esteemed them not, 
joh. 6.26.  because their hearts were hardened. Ephe. 4.18. They are alienated from the life of God, thorough the ignorance that is in them, because of the blindness of their hearts, that is, they are not sensible of sin, and death, the word or the threatenings: when God takes away this hardness, they are fit to hearken; then comes light the beginning of life, which is the informing of the understanding, to judge righteous judgement. Those who have the life of Christ, if he speaks, it quickens them. It is the inward voice that quickens: seek therefore to God earnestly; that Christ would speak to your hearts: ye hear and are not quickened, because he speaks not. And thus much for this second point: that all in Christ are in a state of life.  
We come now to the third point, that may be noted out of these words, and it is this.  
That the voice of the Son of God, 
Doct. 3.  is the only means to translate men from death to life. Men before they hear the voice of the Son of God are dead; Christ by his voice makes them living men. This voice is the only means, to give life: there is no voice but this that is able for to do it: that's the scope of this Text. This proposition may be resolved into two parts. First, nothing else is able to translate men from death to life. Secondly, this is able for to do it. As it is said of faith, that it justifies, and nothing else but it can justify: so may it be said of this voice, that nothing else can translate men from death to life, and this can do it. To translate from death to life is nothing else but effectually to persuade and change the heart: now nothing else can thus persuade and alter the heart, but this voice of the Son of God. God himself frames the heart; it is as a curious framed lock; none can pick it, but he that knows the turning of it. God only fits the persuasions to the turnings: men's persuasions are as one that will unlock a lock with a wrong key. God only can persuade japheth to dwell in the Tents of Shem; 
Gen. 9.27.  Ministers cannot do it. Esay. 57.19. I saith God, create the fruit of the lips; that is, I make them to bring comfort. I create the fruit of the lips for peace by my power. That this is so you may see by diverse reasons.  

Reasons of the point.  First, that it is so, see it by this; we speaking to the quickest, often times they believe not, but than others do: the same sometimes believe, sometimes not. If man were the sole cause, the word would have the same effect at all times.  
Secondly, this is life, and God only gives life: it is as the breathing of life into a clod of earth. It requires an almighty power to work this in those that believe. Ephe. 1.19.20. The same power that raised up Christ from the dead, raised us up: it is an almighty action to give this life.  
Thirdly, if it were not proper to Christ and his voice to translate men from death to life, he should lose his chiefest sovereignty: 
joh. 5.21. Rom. 9.15.  he quickens whom he will: he hath compassion on whom he will have compassion: If men could translate men from death to life, than it would not be proper to God to do it:  
Lastly, as nothing else can do it, so the voice of the Son of God is able for to do it. At the first creation all was made by the voice of God; he saith, Let there be light, 
Gen. 1.3.  and there was light: let him say to any man, follow me, and he doth it. Matth. 9.9. he saith to the Publican sitting at the receipt of Custom, follow me; and he left all, and rose up and followed him. Christ speaking to his ear and heart, made him to follow him; his speech was like the speech of Elias to Elisha, he followed him, 
1 King. 19.19.20.  and could not choose but do it; Christ speaking we cannot but follow him.  
But what is this voice of the Son of God that translateth men from death to life? 
Quest.   

Answ.  I answer, it is nothing else but an inward work of the Spirit, by which he persuades men effectually to turn from darkness to light, and from the power of Satan to God. It must be understood of the effectual working of the Spirit, because who ever doth hear it, lives: this voice reneweth and changeth men, translating them from death to life. Now this effectual speaking consists in two things. First, in propounding the object, the truth to the heart. Secondly, in the persuasion of the truth.  
First, the Gospel must be laid open to the heart, all things necessary to salvation must be manifested to it: then there must be light in the heart to apprehend those reasons which are propounded. The Scripture propounds things by authority: and when as things are thus expounded, the holy Ghost doth kindle light, to apprehend them, which another doth not. Mark how Moses' beginning his book, saith, that in the beginning it was thus, and thus God did; he doth not persuade them by arguments to believe it: 
Gen. 1.1.  so john begins his Gospel without persuasions, In the beginning was the word, etc. so the Apostles commission was, Go and preach that Christ is Come; 
joh. 1.1.  he that believes shall be saved, 
Mark. 16.15.16.  he that believes not, shall be damned: The word of itself is sufficient authority: when the Gospel itself is thus propounded, than the holy Ghost kindles light in men. And when as the Gospel is propounded, and light kindled, than this life is wrought. Now there are three degrees of working this life by the Spirit.  
First, there is a stirring up of men, to attend to the voice of Christ: many there are that hear, yet attend not. Act. 16.14. The holy Ghost opened the heart of Lydia, to attend unto Paul's preaching. We sow on fallow ground till the Spirit opens the heart to attend to the things that are spoken.  
The second work of the Spirit is to convince and persuade effectually and fully. joh. 16.8. The Spirit shall convince the world of sin: that is, it shall convince and persuade thoroughly: none can do this but the Spirit. It doth also farther persuade men, that it is good for them to be convinced, and this is when the knowledge is full; when as all the corners of the heart are answered, and the mind resolved to practise: Hypocrites and civil men are persuaded, yet not fully; therefore they never practise; if one objection of the heart be unanswered, ye never come to practise.  
The last work of the Spirit is to keep this voice on the heart, that it vanish not. james 1.21. The engrafted word is that which is made able to save your souls, and none else. Men may attend for a flash, but the Spirit must engraft the Word into the heart; which as a sprig engrafted, grows bigger and bigger, and hath fruit from the sap: other men having truths not fastened on them, they grow weaker and weaker.  
To understand fully what this voice of the Son of God is; ye must know that there is a double voice. First, an outward voice of the word which all hear. Secondly, an inward voice of the Spirit. This I collect out of Esa. 6.9. Go to that people and tell them, hear ye indeed, but not understand; see ye indeed, but not perceive, that is, they shall have an outward hearing, an outward knowledge, but not an inward. There is a common knowledge which all those have, who live in the Church: and there is a knowledge that is only proper to the Saints, which saves them. The differences 'twixt these two knowledges; that of hypocrites, and of them in sixth of the Hebrews; 'twixt common knowledge, and effectual knowledge that is wrought in the hearts of the elect, are these.  
First, common knowledge is confused and general; this is distinct, inward and particular: that is, the voice of the Son of God, speaking in the Ministry to all, may breed a knowledge of truths in men; yet they apply them not to their hearts, and the turnings of them; Heb. 4.11. The Word is sharper than a two edged Sword, discerning the thoughts and intentions of the heart, piercing even to the dividing asunder the soul and spirit, and of joints and marrow: that is, that Word of God that is lively indeed; that voice of God that is effectual to salvation, it is sharp, it strikes not in general, but enters the inward parts. A staff cannot enter the flesh, it may bruise it; but the voice of Christ enters like a two edged Sword, discerning 'twixt moral virtues, and supernatural things wrought by the Spirit; it distinguisheth exactly 'twixt the rectitude and obliquity of men's hearts: this is proper only to the saving knowledge of the Word. As nothing is hid from God, but it is naked to his sight; so it is to his word: See if the word be distinct to you, else you know nothing. A man never knows any thing, till he knows the Elements, parts and grounds of it; the voice of the Son of God only makes you know things thus particularly. So in other things ye know not till you know particulars. Aristotle saith; a man is not a Physician, that knows things in general, in the gross, but he that knows them in particular. This is not to be a Physician, to know that such dry meats are good for a moist stomach, unless he also know dry meats and the Symptoms of a moist stomach: so it is in the knowledge of the Word. To know what regeneration is, is not enough, except ye know the parts, the kinds and signs of it. To know that none are translated from death to life, that love not the brethren, is not enough, 
1 joh. 3.14.  except ye know the brethren and love them. To know, that he that is in Christ hath crucified the flesh, with the affections and lusts thereof, 
Gal. 5.24.  is nothing, except ye know that ye yourselves have crucified it. This particular knowledge is that which makes manifest to a man the secrets of his own heart, 1 Cor. 14.25. that is, the voice of the Son of God, discerneth the secrets of the heart, to know things particularly that are in it. 
joh. 10.  The sheep distinguish the voice of the shepherd, from the voice of a stranger: when men come to hear, they hear the voice and distinguish not the sound, because they want this particular knowledge.  
Secondly, this hearing of the voice of the Son of God works a quick sense, in the hearts of those that hear it, which the outward voice doth not: and this follows the former. Let knowledge be particular, it works quick sense. Heb. 4.11. the word is called lively in operation: now life consists in quickness, and motion; the voice of Christ speaking effectually breeds quickness. Sola individua agunt et sentiunt, A knife in general cuts nothing, the particular knife cuts. To know in general you are sinners, have corrupt natures, offend in many things, works nothing; it is the reflection on your particular sins that works, this makes men tremble. Act. 2.36.37. Peter having told the jews that they had crucified Christ, that pricked them at the heart. As it is of sins, so is it of comforts, particular comforts only work. If one can say, I am thus and thus, then comfort follows: so particular threatenings make men sensible. When God said to Adam, Hast thou not eaten of the tree whereof I said thou shouldest not eat? this made him fear. 
Gen. 3●  The word doth breed a quick sense: they who have not this true voice sounding to them, (Esay. 6.9.) In hearing they do not hear, and seeing they do not see; their hearts are fat, their ears heavy, and their eyes shut. Rom. 11.8. God hath given them the spirit of slumber; that is, when as men hear his voice in a common manner, they are as a man in a slumber: it stirs them not: their hearts are fat; that is, they are senseless: for fat is without sense. The property of them that hear in an ineffectual manner is this; they have a spirit of slumber, they are as one hearing a tale, when as his mind is otherwhere. If the things propounded were natural, they would hear them well enough; but they are spiritual, therefore they are dull of hearing them.  
Thirdly, which followeth the second; those that hear the voice of the Son of God, have experimental knowledge, the other is but speculative. 1 Cor. 2.6.9. We preach wisdom to those that are perfect: such wisdom, as eye hath not seen, ear hath not heard, neither hath it entered into the heart of man; but God revealeth it to us by his Spirit: that is, the chiefest in knowledge, have not seen with their eyes, or heard with their ears; but those that hear the voice of the Son of God, have an experimental knowledge which others have not. This experimental and saving knowledge hath trial. 1. joh. 2.13. I write unto you fathers, because you have known him that was from the beginning: expound this by the 33. of Ezekiell, 33. When this cometh to pass, then shall ye know that a Prophet hath been amongst you: that is, when I shall do this, they shall know experimentally that there was a Prophet amongst them. 1 joh. 5.19. we know that we are of God; that is, we know it experimentally; they can say of this, as it is said in the 1 of joh. 1.1. That which we have heard, that which we have seen with our eyes, that which we have looked upon, and our hands have handled of the words of life, delare we unto you. David takes it as peculiar to himself, Psal. 9.10. They that know thy name will trust in thee, for thou Lord hast not forsaken them that seek thee: that is, they that experimentally know thee will trust in thee: for thou never failest them that trust in thee: they know it by experience. 1. Pet. 2.3. Desire the sincere milk of the word that you may grow thereby: if ye have tasted that the Lord is gracious. We find in the Saints a longing after God: they desire him, which others do not: thus did David: Moreover they have assurance of salvation, which others have not; and this assurance comes from sense: optima demonstratio est a sensibus; the best demonstration is from sense; as he that feels the fire hot knows it best; tasting breeds longing; assurance from experience breeds certainty.  
Fourthly, effectual knowledge that is bred by the voice of the Son of God, makes men approve and justify the ways of God, makes them to relish them: this follows the other; when men have tried them they approve them, joh. 6.63. The Spirit quickens, the flesh profiteth nothing; the words then that I speak, they are Spirit and life. Christ having spoken, that his body was meat indeed; many were offended at it: then he said, The Spirit doth quicken, that is, ye accept not my words, because ye have not the Spirit, ye have but flesh▪ that is, a common knowledge; my words are spiritual, and you are carnal, therefore they do not relish you. These words are otherwise interpreted by some: that is, these materials profit nothing without the Spirit; but the other is undoubtedly the meaning, for so it is through the Scripture: the Spirit profits, that is, saving knowledge wrought by the Spirit: men not having it, do not approve it. It cannot be otherwise; where the voice of Christ doth sound effectually, there they justify this: Wisdom is justified of her children, Luk. 7.35. Rom. 10.15. How beautiful are the feet of them tha● preach the Gospel of peace? that is, they see much beauty in the ways of God, that they are beautiful to them, they are vile to others. The Scripture often toucheth this, that when as there is but a common knowledge, men relish not the word, Rom. 8. they taste not the word: the spiritual part of the word crossing them, is bitter to them. 2 Cor. 2.15. The word is compared to a sweet savour; to many it is not so, to some it is the savour of death to death: it is a savour diffused through the house, many there are who abhor it, and being guilty of death it leads them to death: In others it is the savour of life; that is, they smell a sweetness in it, it brings them to life, to heaven; the word being powerfully taught, there comes a savour: some smell sweetness in it, others do not so. Luk. 2.35. When Christ shall come, the hearts of many shall be opened to approve or disapprove him: therefore he is said to be set for the fall and rising of many: So when he came some said he was a good man, 
joh 7. 12·  others that he was a devil: some said that the Apostles were good, some that they were bad: 
1 Cor. 4. and 2 Cor. 6·  See how ye approve the word in its self, and as it is expressed in men's lives.  
Fiftly, if it be a right knowledge, it breeds holy affections; the other doth not: this follows the other. If men justify the Word, than they affect it. It's a general rule, that all full persuasions draw on affections: let it be but a persuasion in habit, it stirs as the habit is. 1 Thes. 1.6. My word was to you not in word but in power, because it did work in you joy in the holy Ghost. jer. 23.29. God comparing the word of true and false Prophets together, saith thus; My word is as fire, and as the hammer that breaketh the stone: it is the powerful word if it stirs your affections. Luke the last, Christ speaking to the Disciples that went with him to Emmaus, their hearts burned within them: they were full of holy affections. Consider if ye have these holy affections. Holy affections in the Scripture are ascribed to this knowledge, every where, where men hear, or know a. right: Psal. 112.1. Blessed is the man that feareth the Lord, that delighteth greatly in his Commandments. Psal. 1.2. Blessed are they that delight in the Law of the Lord: See whether there be holy affections wrought in you by the word. 
Act 26. Math. 13.  Felix did tremble at the word; so the second ground received the Word with joy, but not with holy joy.  

Object.  But how shall we distinguish them?  

Answ.  I answer, that if your joy be holy joy, afflictions will not put it out: if your joy be carnal joy, persecution puts it out: but joy in the holy Ghost is not extinguished by the contrary.  
Sixtly, that knowledge which is lively brings forth action; it is powerful in men's actions, it is active and mighty in operation, Heb. 4. It works in men's hearts and lives mightily, to overcome all contraries. Esa. 6.10. Make the heart of this people fat▪ make their ears heavy, and shut their eyes, lest they see with their eyes, and hear with their ears, and understand with their hearts, and convert, and be healed; that is, Let them have such a common knowledge as civil men and hypocrites have, and no more; lest seeing aright, they understand with their hearts and be converted, and they be healed. Seeing with their eyes, is meant seeing with this knowledge, which if they see with, their hearts will be wrought on: their hearts being wrought on, they are converted, and then they are healed. This follows on the other. Let the affections be stirred, and actions will forthwith follow, because they are the immediate principles of action; what one affects he doth; these are tied all on one string: flashy affections, flashy actions. joh. 6.45, Christ speaks thus of this knowledge; They shall all he taught of God; every man therefore that hath heard and learned of the Father, cometh to me: that is, every one that heareth this true voice of the Son of God, comes to me, that is, they breed actions whereby they come to me. See if your knowledge be operative. jam. 1.22. the Apostle distinguishing of hearers, saith thus, Be not hearers only but doers too; if ye find not this operative working change, Christ hath not spoken to you.  

Object.  But even the Saints have many defects in their actions, therefore actions follow not hearing and knowledge.  

Answ.  To this I answer, that as their actions are weak and faint, so their knowledge is weak. Heb. 12.5, They often forget and must be put in mind. 2 Pet. 1.13. They must be stirred up by putting them in remembrance of those things which they have forgotten. Secondly, this fail is from some doubt, from some shaking within: when as you see a defect in actions, or affections, it is because you want this convincing knowledge. The way to stir up affection and action, is the Word, which increaseth this operative knowledge.  
If then it be so, 
Use 1.  that the voice of the Son of God is the only means to translate men from death to life, let us examine ourselves, whether we have heard the voice of the Son of God, or no? If we have not, then let us know our cases, and be humbled: they that have not heard it are dead. Consider it is your distinct knowledge, not a knowledge in gross or general, that inlivens you. Know ye the passages and working of regeneration and repentance? find ye the Word as fire, and as a hammer? the Word is such in its own nature, and will be found so of them that receive it aright. Have ye an experimental knowledge? approve ye God's Image, his ways in the Word, or in the lives of the Saints? do ye justify wisdom? are your hearts opened at the hearing of the Word? do ye like it? At Christ's coming many hearts were opened, because than his Word came, and it opened many men's hearts, showed them what they were. How do ye affect the Word, and Image of God in the lives of the Saints? how do ye realish holy affections in them? blessedness goeth always with them. Affections are always a sign of this life: have ye received the Word with them? have ye sorrowed for your sins? do you delight in God? This will beget holy affections which will last; afflictions will not put them out; holy joy is not damped with afflictions, carnal joy is. What are your lives and actions? If ye seeing others holy, cannot do as they do, this voice hath not spoken to you. All who hear Christ's voice will come and be doing. jam. 1.22. If doing be joined with hearing, if ye are doers as well as hearers, this voice hath spoken to you; if your practice be not joined, ye are deceived. If ye find upon examination that ye have not heard this voice of the Son of God, remember that Christ's sheep hear his voice; 
joh. 10.3, 4.  ye may therefore fear ye be lost sheep if ye hear it not. He that hath an ear hears the Gospel; If it be hidden, it is hidden to those that perish; 
2 Cor, 4.3.4.  where men live in ignorance and hear not, God regards not it so much: that's not the time of trial. 
Act. 17.30.  So where they have the Word as wheat covered with chaff, it trieth not; but when the Word cometh with authority, and not as the Scribes; when Christ's voice sounds in the Word, see how ye are affected: if then ye hear not, ye are dead. Cant. 2. Christ's coming is compared to a Spring time, wherein the flowers appear on the earth, and the birds begin to sing, and the trees put out their green fruit: that is, when Christ makes himself known, it is Spring time: do you spring when the Word comes, when the messages of salvation are made known unto you? If not, ye are dead. Our end in speaking this is not to trouble you, but to bring you to salvation. I will therefore show you what keeps men off from hearing Christ's voice, that knowing the impediments ye may remove them. Now the impediments are seven.  
The first, is selfe-wisedome; this is a great impediment from hearing the voice of the Son of God: self conceitedness hinders men much, because it breeds a despising of the ways of God. 1 Cor. 2.14. The natural man receiveth not the things of the Spirit of God, for they are foolishness with him: therefore, 1 Cor. 3.18. If any man seem to be wise in the world, let him become a fool that he may be wise: that is, let him lay aside that wisdom which begetteth pride in his heart. michal's disposition is in every one of us more or less, she despised David: so men chalk out a way to themselves, in which they will go, they will seek their own ways, and will not be subject to the Law of God. Rom. 8.7. The carnal mind is enmity with God, for it is not subject to the Law of God, neither indeed can it be. 2 Cor. 10.5, the Apostle speaking of imaginations, saith, that men with them build up themselves against God, and will not alter their courses. The greatest opposition is in men's minds: take a man that hath a true opinion, it is easy to remove his lusts, but false judgements are as bulwarks against God's wisdom. Men will do thus and thus because they think their state is good. The Scribes and Pharisees come not to Christ, Luk. 15.1. but Publicans and sinners came: so it is with men now, do we lay open their sins unto them, yet they will not be persuaded: men will be righteous of themselves, and will not be persuaded that Christ must be made unto them righteousness, 
1 Cor. 1.30.  and redemption, and wisdom. This opinion of ourselves is a great impediment, this contemns the Way of God, and fashions out our own ways; this contenting of ourselves with our present estate makes us to err: therefore Psal. 119.21. Cursed are the proud that are always erring from thy Law: Self conceit makes men err.  
The second impediment is custom: men have been used to such ways, and will not alter them. joh. 4.12. the woman of Samaria was much held off with this argument. Christ coming to teach her the doctrine of salvation; Art thou greater, said she, than our father jacob that gave us this Well? This opinion that our fathers have gone this way, and it is transmitted to us, hinders men much; men cannot endure newness. Lot is taxed for this by the Sodomites, Gen. 19.9. This fellow came in to sojorne here, and will he now be a judge? So Act. 17. Paul preaching at Athens, the Athenians asked, What new doctrine is this that thou preachest? Men being accustomed to a way, it wins their opinion; men having once judged, are loath to judge again: custom wins their affection. Change is troublesome: men having gone long in a course they will still plod on in the same tract. Custom of our fathers, or country, or place where we are, our own custom makes us loath to forsake it.  
Thirdly, Similitude is a great hindrance. Exod. 7.22. Pharaohs heart was hardened because the Magicians did the same miracles, that Moses and Aaron did; So similitude hinders men from embracing the ways of Christ, and God. Men seeing Papists austerity like our mortification, their suffering like true martyrdom, they are persuaded of their ways, as we are of ours; so for civility, when as men see it so like religion, as a spark is like the fire, they embrace it: All deceit is from similitude, false wares having the same die that true have, deceive the buyers: so falling stars are like other stars. When we see some men that profess religion to be false hearted, we think all are so: wherefore Phil. 1.10. The Apostle prays, that They might abound in all knowledge, and judgement to discern of things that differ: This proximity makes us deceived.  
Fourthly, false experiments hinder us much; some experiments of the works of God, that should draw us nearer to him, if we make false use of them, separate us farther from him; As if God afflict and restore again, or keep us from affliction, our hearts are hardened. Exod. 8.15. When as the Frogs were removed, Pharaoh his heart was hardened: rest made him harden his heart: so many times it makes men slight the word, and afflictions which God lays on them. We may see this in Soldiers and Mariners; none more ready to contemn dangers than they, because they have often escaped; they delude the works of God that should draw them to salvation. Roots will make the weeds grow again, not being taken heed of. 
Rom. 2.4.5.  The long suffering of God should draw us to repentance, but it doth not so. 2 Pet. 3.3. In the last time shall come mockers, walking after their own lusts, and saying▪ Where is the promise of his coming? for all things continue as they were from the beginning of the creation; that is, men shall feel nothing, apprehend nothing that God doth; judgements being believed they second the Word; being eluded, they hinder us and it.  
The fifth impediment is ignorance; men know not the ways of God, therefore they do not embrace them. joh 4.10. If thou hadst known the gift of God▪ and who it is that speaketh to thee, thou wouldst have asked of him. There is enough in religion to make men love it, if they knew it: there is virtue in it, there is beauty and profit in it. Esa. 57 There is a peace in it; 
Pro. 3.17. Pro. 16.31:  all the ways of it are ways of pleasantness there is honour in it; old age is honourable with righteousness. But men's hearts are full of darkness; they see not, neither do they understand it. 2 Pet. 2.12▪ They speak evil of the things they know not; It's true, they know the things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they know them not experimentally and really, and that deceives them. 1 Cor. 8.2. If any man think he knoweth any thing, he knoweth nothing yet as he ought to know. One may know all things, and yet know nothing, as he should: Ignorance deceives many, it makes them to measure religion by a false rule, and common opinion. Act. 24.14. it is called heresy; when ye judge of it by external shows, all baseness is outwardly in religion, it is as like a costly thing covered with straw: Christ was hid under a Carpenter's Son; 
Matth. 13.55. 1 Cor. 1.21.  preaching under the name of foolishness: so our ignorance in attributing things to false causes keeps us off. If the Gospel be hid, 
2 Cor. 4.3.4  it is hidden to those that perish; there is a double ignorance; privative, and positive; that is it, by which the God of this world blinds men, breeding a false persuasion of good, and a good persuasion of evil.  
The sixth impediment is in consideration: men do not consider the things they might know: if men would deduce one thing from another, and do that they know, they might be brought to God. Deut. 29.2.3. Ye have seen, saith Moses, all that the Lord did before your eyes, in the Land of Egypt, upon Pharaoh and his servants: ye have seen those great signs and miracles which he did, yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear until this day: that is, ye have not profited because ye have not considered. We think if that we had lived then, we had believed, yet we see how few of them did believe: we believe the Scriptures, yet what inconsequence is there in men's lives, because we do not consider things. Consideration helps to perfect men's actions; it is as a circular line; one part helps the other. If we look back and examine our actions, it helps; want of it hinders. What is repentance, but consideration? jer. 8.6. No man repent him of his wickedness, saying, What have I done? want of this keeps men from salvation. 2 Chron. 6.37. If they bethink themselves in the Land whither they are carried away, and turn and pray unto me, in their captivity, saying, We have sinned, we have done amiss, and dealt wickedly; then I will hear. So jer. 8.6. God hearkened whether any would say, What have I done? men go on and consider not. Hosea. 4.11. Whoredom, and new wine, steal away their hearts; that is, it makes them not to consider. Mark. 6.52. They considered not the loaves, therefore their hearts were hardened: they were fearful in the ship, because they considered not the miracle of the loaves.  
The seventh impediment, is a certain stiffness and obfirmation of mind, whereby a man is settled to continue in such a course that is pleasant to him, and all that cross him in it are enemies to him. Rom. 8. the flesh is not subject to the Spirit, it crosseth it: one reckons not a man his enemy unless he cross him. It must be so; every creature as long as it hath a being, opposeth that which is contrary to it: so every man that delights himself in such or such a lust, will not be circumcised, cleansed and washed from it, 
Luk. 19.14.  he will not have Christ reign over him; he will have his elbow room. Those men that are not translated from death to life, they count the ways of God either vanity or folly, and will not submit unto them, nor yet hear Christ's voice.  
Now the means, the helps, 
The means how to hear profitably.  and ways to break through the impediments, and to receive the Word with profit, are these.  
First, to hear profitably, that the voice of the Son of God be not a common voice, but peculiar, take that rule which is set down, Luk. 8.18. Take heed how ye hear. Christ gave that admonition to his hearers, and I give it to you: look to yourselves, take heed how ye come to hear the Word; do it diligently: the reason of this is added in the same verse: for unto him that hath shall be given, and from him that hath not, shall be taken away even that which he seemed to have. That is, if ye hear and get a little knowledge, ye shall have more: he that yieldeth some fruits, shall bring forth more: he that doth some things, shall do more, God will bless you. But from him that hath not, shall be taken even that which he seemed to have: that is, your hearts shall be hardened, and that common knowledge which you have shall be taken away, joh. 15.2. Every branch that beareth not fruit God cuts down. God looks into a Congregation to see who doth make conscience of hearing; those that do, he purgeth; but those that profit not, he curseth: he takes not away their lives, but their graces, makes them wither in the inward man, and so he comes to death. Luk. 19 He that had ten Talents, he that had most, had more given him: To practise a little is the way to get more. The Talon is taken from him, 
Math. 25:  who did not use it, and given to him, that had most Talents. There are two rewards for him that useth the Talon well. First, he shall have more. Secondly, he shall be ruler over ten Cities; he shall have comfort here, and hereafter: he shall have more comfort and grace. See how he dealt with Nathaniel, joh. 1.50. Because he confessed Christ to be the Son of God, and believed because Christ saw him under the Figtree, which was but a small thing; Christ tells him that he shall see greater things than these. joh. 7.17. If any man will do his will, he shall know of the doctrine whether it be of God: that is, if ye practise according to your knowledge▪ you shall know more, it shall be confirmed to you. Let men know and not practise, than Rom. 1.21.22. Because when they knew God, they glorified him not a● God, neither are thankful, therefore God gives them up to uncleanness, thorough the lusts of their own hearts, to dishonour their own bodies between themselves, and to worship Idols; as he dealt with the Gentiles. So in the 2 Thess. 2.9. Because they received not the love of the truth; because they heard much, and did not embrace it, God gave them up to strong delusions to believe lies. See it by experience: when as men play with their knowledge, God gives them up to heresies. The Spirit of God will not strive long with them. God hath commanded us, 
Gen. 6.3. Matth. 7.6.  not to cast Pearls before Swine; and will he himself do it? Consider what ye do in every doctrine of salvation, that is preached to you; ye either relish it, or not; ye obey it, or disobey it; ye taste it, 
2 Cor. 2.16.  or disrelish it: If ye taste it not, it is a savour of death unto death; that is, it brings death and leads to hell: if ye savour it aright, it brings to heaven. There is no true doctrine, but the not obeying of it bringeth something to your damnation. When the savour of Christ's knowledge is made manifest, not receiving it, ye reject it, and it brings a curse. Heb. 6.7.8, The earth which drinketh in the rain which cometh oft upon it, and brings forth herbs meet for him by whom it is dressed, receiveth a blessing of God; but that which bringeth forth thorns and briers is rejected, and is nigh unto cursing, whose end is to be burned: that is, the word is as rain it makes, herbs and weeds to grow: if herbs grow, God doth prosper it more; if it falls upon rocks it withers more and more; God doth curse it. It is not in the knowledge of divinity as in other sciences: in them ye may neglect a year or two, and get it again; but it is not so in this; ye will not be able to return again, ye are near a curse, ye cannot redeem it. See what follows in the neglecting of the Word. In the, 2 Chron. 36.15.16. God sent his messengers rising up early, etc. because he had compassion on his people, and on his dwelling place. But they mocked the messengers of God, and despised his Word, and misused his Prophets, until the wrath of the Lord rose up against his people, till there was no remedy. Grace may stand with infirmities before they are reveiled, but being reveiled the light discerneth them. If men refuse, God endures it not. Act. 17.30. The times of that igno●rance God regarded not, but now take heed, the Gospel being reveiled; God will bear no longer. Before john Baptist came, the Axe was not laid to the root of the tree; 
Math. 3.10.  but as soon as he came, it was; because then the Gospel was made known; he revealed the truth. When the truth is once revealed, if men do not then receive it, God endures it not. Heb. 3.13. To day if ye will hear my voice, harden not your hearts. God will not stay longer than this day. There is a day, (when it is we cannot prescribe) after which God will not offer grace: but commonly we see that men being of the age of discretion, and having the way showed, if they neglect it then, they commonly perish. God hath a secret time. The jews had their day; but because they accounted themselves unworthy of everlasting life, Paul did turn from them to the Gentiles, Act. 13.46. Saul had his day, he had common gifts and profited not, therefore God forsook him. So Israel had their day, but when they neglected it, God bids jeremiah not to pray for them. Consider what you have heard of the Sacrament, that ye may not absent yourselves from it, in the places wherein you are, without weighty affairs, which will excuse you before God: so for the Sabbath; you know it should be kept; because it is holy; and if it be holy, I would ask you this question; whether it be holy in whole, or in part? If all of it be holy, it is not arbitrary, it must be sequestered from common uses. The vessels of the Sanctuary are said to be holy, because they were not used but about holy things: So the Temple is holy, because it is a place set apart for God's service: so time is holy, when it is bestowed on holy things, holy thoughts, holy duties; consider that it is holy, and that every part thereof is holy; and then deny if you can, that it is not to be sanctified. Some men spend their time which they should redeem, 
Ephes. 5.16.  in idleness and gaming; most in drunkenness and disorder, and not as they should. Ye have heard of mortification; ye have heard the doctrine of changing from death to life; apply them, and take heed how you hear; ye that heard it negligently shall grow worse and worse.  
The second means to hear profitably, is that which is set down in the 1 Thess. 2.13. that is, to receive the Word, not as the Word of man; but as the Word of God. This makes the Word of Christ effectual, to hear it as the Word of God: that is, consider, whose word it is. Consider the ground of it, that it proceeds from God who is present, God is there, and we speak in his stead: God spoke to the Israelites in Mount Sinai, 
Exod. 20.  and would have continued for any thing we know, yet the people desired that▪ Moses should speak unto them. We beseech you in the stead of Christ, 
2 Cor. 5.20.  to be reconciled unto God. This is of much moment, to hear it as God's Word: moral truths may build you up in moral virtues, and may be profitable to that purpose; but they will not breed spiritual life: that the Word only doth, being received as the Word of God. john 6.65. when as Christ demanded of the twelve, whether they also would go away? Peter made this answer; Lord, whither shall we go? Thou hast the words of eternal life. A man is not a living man, but by conjunction betwixt God and the soul: God is to the soul, as the soul is to the body, he puts life into it, and is conjoined to it by his word when it is thus received. The Word coming as from God, we do that which is commanded us, because God will have us do it: we do it simply and sincerely, so that God accepts it. When we receive the Word as the Word of God, with faith, and full Assurance, than it breeds life within us: and when it begets life than it comes from God, than it comes in power and in the holy Ghost, and makes us become followers of Christ, 1 Thess. 1.5. When we receive the Word of God, 
1 Thes. 2.13.  as from God himself with full assurance, than it works effectually, than it begetteth life in us. To live, is to have sense and motion, to be acting: the receiving of the word with full assurance, makes us active; the believing of it sets men on work, 2 Chron. 25.5.6.10. When as Amasiah believed that God would not be with him unless he sent away the Israelites, than he sent them away and not before. 
Num. 14.24. Heb: 11.17.18.19▪  Caleb and josuah did believe, therefore they followed God constantly. Abraham offered up his son Isaac, because he believed God; that he could give him another son, or raise him out of ashes again. Let a man be persuaded that such a thing will hurt him, or that such a thing will do him good, he doth the one and leaves the other. Receive therefore the Word with full assurance, consider what is delivered, if it be the Word or no; consider that it which ye hear, is either the Word or not the Word, it belongs to me or not. Men take things overly, and are not rooted and grounded in faith, and that makes them hear unprofitably. See then if your particular actions agree with the Word, so ye shall be rooted in faith; this makes the Word a Word of life.  
The third rule and means to hear with profit, is that which is set down of the fourth ground, in the parable of the seed, in the eight of Luke, the 15. verse, that is, To receive the Word with honest and good hearts; having heard the Word to keep i●, and to bring forth fruit with patience. Hear the word with honest hearts; this is done when as a man is resolved to practise whatsoever God will reveal; when he hath no reservations or exceptions to himself; when he is resolved to practise what he hears with an humble heart: being humbled we will do this, and not before.  
The fourth ground was humbled; men will not hear this because they are proud: now pride is an evil disposition in the creature, whereby it exalts its self above its measure: There is this fault ●n men, they will pick and choose in the ways of God. The last ground will only part with all for Christ. Act. 9 When as Paul was humbled, he then cried out, Lord what wilt thou have me to do? I will do or suffer any thing for thee, and he was as good as his word. So Act. 2.32. the jews being humbled cried out, Men and brethren what shall we do? we will do any thing to be saved. So Act, 16.30. The jailor being humbled demanded of Paul what he should do to be saved; when as a man is thus disposed, God will teach him, Psal. 25.9. God teacheth the humble his ways: man himself will do so; if he see one willing to learn, he will teach him: 
Psal. 25.1 4.  The secrets of the Lord are revealed to those that fear him; to those that stand in awe of him, and dare do nothing against him: he reveals his peculiar truths in a peculiar manner to men, those things that are effectual to their salvation: Bring therefore humble hearts, ready to obey.  

Object.  But you will say; we do obey and practise what we hear.  

Answ.  I answer, that ye may be deceived as they, in the fifth of Deut. They said they would obey, but God saw that there was another heart in them than what they said: therefore God said; O that there were such an heart in them, that they would fear me, 
Duet. 5.29.  and keep my commandments always, that it might go well with them and their children for ever. So johanan and the other Captains, jer. 42.20. desired jeremia, to go to God, to know his will, and they would do whatsoever he should say, whether it were good or evil. But jeremiah tells them that they did but dissemble in their hearts; he knew they would not do it. Look to this in the acts and effects: what have you done when the Word crosseth you in your aims, estates, names, friends? If you have disobeyed it, than Eze. 14.4. the Word is made a stumbling block, & your iniquities are before your face, and the Lord will answer you according to the multitude of your Idols. God will answer such men according to their coming, as they come with false hearts, they shall be dealt withal accordingly. Come then with hearts resolved to practise whatsoever is spoken, and desire God to make it effectual to salvation.  
The fourth means to hear the Word, and the voice of Christ profitably, is to lay up what you hear: let it abide and continue with you. This rule is prescribed by Christ himself. joh. 15.7. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you: When ye attend to the Word, if ye are affected with it but for the time, it is nothing; except it continue with you it will not profit you; you must do as Mary did; she laid up all the sayings that she heard of Christ, and pondered them in her heart, Luke 2.51. The Disciples often questioned of Christ: which proves, that they pondered his Words in their hearts: So the Nobles of Berea, they searched the Scripture: 
Act. 17 11. Gen. 37.11.  so jacob he noted the saying of joseph and laid it up. Ye do not hear thus if you do but lend your ears for the time, if ye work it not upon your affections, ye profit not. The reason why there is so much preaching, and so little profit, is for want of this. There are two kinds of ill hearers: the first are such as hear as Swine, and trample all they hear under feet; the second, such as hear as Dogs, snarling at the doctrine▪ if ye offend in either of these, ye hear amiss. Of all the four grounds that was worst which received not the Word. When men hear the Word there is more than a natural forgetfulness in them, the Devil helps it. jam. 1.23.24. He that hears the Word, and recals it not, or practiseth it not; is like one that beholdeth his face in a glass, for he beholdeth himself and goeth away, and strait way forgetteth what manner of man he was: ye must recall it before ye can practise it, else ye will be like to those that behold their face in a glass, and wipe not away their spots.  
Be not therefore forgetful hearers: and for this, first recall and repeat what ye have heard when ye are gone: Secondly, practise it afterwards; there is a blessing promised to mindful hearers, there is a curse denounced against those that are forgetful, joh. 13.15. If ye know these things, happy are ye if you do them, but there is a curse for you if you do not profit; God will make you to hear, and will not give you his Spirit. Regard to prise the Word if ye will not be forgetful. Rom. 1.28. those that did not like to retain God in their knowledge, those that did hear the Word and not regard it, God gave them up to a reprobate sense, to an injudiciousness to do those things that were not convenient, not being able to profit by it. The ancient Fathers much pressed the repetition of Sermons, and one of them useth this similitude: A man that comes into a pleasant garden, will not content himself with the present sent only, but he will carry some of the flowers home with him; So in a cold day, a man will not be content to heat himself at another's man fire, but he will carry away some fire with him to keep him hot at home. So do ye when ye come to hear the Word; carry home some flowers of it with you, carry some fire home with you, to heat and warm your hearts. God regards not flashes and moods, and such negligence in performing of holy duties as will not warm your hearts. Men are like a Sieve in the water: it is full whiles it is in the water, but being taken out of it, it hath nothing; it is not the hearing of the Word of God, or the doing of it negligently that will profit, if ye hear it only pro forma, and negligently, it doth you no good, but it brings God's curse upon you. God's curse is on many, they grow not in knowledge or grace for want of diligence; wherefore in the 2 Pet. 3, 17. the Apostle bids us beware lest being led away with the error of the wicked, we fall from our own steadfastness: to prevent this, grow in grace, and for this purpose grow in knowledge, for than ye grow in grace.  
The fifth means to hear profitably, is to prise the Word and the voice of Christ speaking to the heart: pray earnestly for it that ye may seek it earnestly at God's hands, beseech him to speak to your hearts: your hearing is nothing without this: it is the great shepherd of the flock that must feed you. It is the Spirit that must teach you. 
1 Pet. 5.5.  Therefore when as you come to hear, pray earnestly to God to speak unto you by his Spirit. It is the Spirit that quickeneth. joh. 6.63. the Word is spiritual, and we are carnal▪ therefore we must pray for the Spirit to help us for to hear: the Spirit is not bestowed without prayer. Act. 1.14.15. God promised to give his Spirit to his Apostles, yet they continued long in prayers ere he gave it them. Luk. 11.13. God gives not his Spirit but to such as ask it, to such as continued praying, ask and knocking. David prays to God; to open his eyes that he might see the wonders of his Law: 
Psal. 119.  Men may hear the Word, yet God opens not their eyes without seeking to him. God speaks unto you by his Ministers. Paul and Apollo's are yours; we are the Ministers of God, 
1 Cor 3.21.  for your sakes, for your service. If God open the door of utterance, it is not for our sakes but yours, that you might seek the Word at our mouths and believe. Act. 14.1. a great company of jews and Gentiles believed by hearing the Word preached, and receiving of it: The world receives not the Spirit, because they seek it not, joh. 14 17. We in preaching, can do nothing; it is the Spirit that must do it. 2 Cor. 3.18. we can show you the Image of God, but it is nothing to you if ye be not transformed into the same image from glory to glory: and it is the Spirit that must thus transform you. Conclude therefore with God in prayer, let not him deny you; one Word from him is more than a thousand from us. God fastening his Word upon your hearts, it changeth you; without him we preach in vain.  
The sixth means to hear profitably, is to come with vacuity of mind, free from all things that hinder; else we sow but amongst thorns, jer. 4.4. we speak to men prepossessed: the seed falls on fallow ground; we speak to men, whose hearts are full of lusts, they have a noise of business within them; and so they hear us not, because their hearts are forepossessed. The arrow's head being in the wound, it is in vain to lay plasters upon it: therefore, jam. 1.24. when as we come to hear the Word, we are commanded, to lay aside all superfluity of naughtiness, and to receive with meekness, the engrafted Word, which is able to save our souls. D●e in hearing the Word as men do in grafting; cut off all superfluous branches; come with empty minds; attend to the matters of grace. Men who have full stomaches God feeds not; He feeds the hungry, others are sent empty away, 
Luk. 1.53.  they are always hearing, but never profiting. I should speak now to Ministers and people: to Ministers, that they speak in the voice of Christ, that they speak as he did; not in wisdom of words, 
1 Cor. 2.14.  but in the evidence of the Spirit; To the people; that they must hear them by whom Christ speaks: those who have Livings to bestow, aught to bestow them on such as speak the Words of Christ; they that want his voice ought to procure such. Now if ye will not be at cost for a good Minister, it is a sign you love your profit above Christ. Those that dwell where Christ's voice is not, let them remove, for they sit in darkness and in the shadow of death, Esay. 9.2. If your dwelling be pleasant, if you have bitter waters or no waters at all, you will remove: Have not your dwelling then where the water of life is not. If the voice of Christ be the only means to beget life, let men come to it. It is a great fault, men come not to this voice: he that came not to the Sacrament, must be cut off: What shall be done to him that comes not to the Word? Want of the Word preached is a great misery; therefore David complaineth much of this case, when he was not able to come to the Word. 
Psal. 120.5.  O that I am constrained to dwell in Meshech, and to have my habitation amongst the tents of Kedar. The daily sacrifice being taken away, it was the greatest desolation that could be; 
Dan. 9.27.  and can men live there with comfort where the Word is wanting? Is it a duty to come to hear the Word, or is it Arbitrary, to come or not to come? If it be arbitrary, than ye perform but a will worship, when ye hear it; if a duty, than ye must hear it constantly, and inquire where it is to be had.  

Object.  But you have excuses.  

Answ.  To this I answer, see how ye can excuse yourselves to God: How angry was Christ with those that came not to the marriage: 
Math. 22.  that is principally meant of coming to hear the Gospel. It is a despising of God and his ordinances not to come; it is a contempt which brings forth a curse, which brings a judgement that is like the sin. Those that despise you, despise me, saith Christ; 
Luk. 10.16. Rom. 1.16.  the word is the power of God to salvation: there is no salvation without faith, and there is no faith but by hearing. 
Rom. 10.11.  Faith comes by hearing: He that hears not you, hears not me, saith Christ. Therefore if you hear not this voice of the Son of God take heed lest he hear not you at last.  
FINIS.   

THE DOCTRINE OF SELFE-DENIALL.  LUK. 9.23. 
And he said unto them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me.  
We have formerly propounded three things unto you; the first was, to show you what we are out of CHRIST; and that is, we are dead men: the second is, what we gain by CHRIST: and that is, Life eternal, with all things belonging to it; and these two we have finished▪ the third is, what we must do for CHRIST; And that is, We must deny ourselves, take up Christ's Cross and follow him: and for this end I have chosen this Text. And he said unto them all, If any man will come after me, let him deny himself, and take up his Cross daily, and follow me. As if he should have said, all expecting any benefit from me now, I look for this from them again, to deny themselves, to take up my daily cross, and follow me.  
The occasion of these words, was this. CHRIST told them before, that the Son of man must suffer many things, go through many troubles and drink this Cup: now from this, he makes this consectary: He that will be mine, must do the same things that I do, though not in the same measure; He must deny himself, he must take up his daily cross, as I do dye on the Cross, and follow me. The main Point intended is this: Who ever will have benefit by me, must follow me. Now there are two main impediments that hinder men from following me; The first is Pleasures, or any thing that a man lusts after; therefore he that comes to me must deny himself. The second is crosses; he that follows me meets with many troubles, crosses and afflictions from the Devil and the world; now he must not balk the way or decline them, when as he meeteth with them, but he must go through with them, and every day bear them; therefore he adds, that he that will come after him, must not only deny himself, but likewise take up his Cross daily and follow him.  
The first point of Doctrine that ariseth from the words is this.  
That whosoever looks for any interest in Christ, 
Doct. 1.  must deny himself. He that comes after me, that is, he that will be saved by me, united to me, made one with me, must deny himself; that is, though there be no precedent condition required of those that come to Christ, (we Preach, that if any man will come in, he shall be saved, what ever he hath been; there is no antecedent condition required but to desire CHRIST, Rev. 22.17. Let him that is athirst come, let whosoever will come and taste of the waters of life freely. That is, none will take him, none will come in but such as thirst: there is nothing required before hand but to take him:) yet ye must know, that when ye have taken him, you must be his; he must be your Lord, and you must be conformable to him: this none can do without denying himself. PAUL followed Christ, because he denied himself: but DEMAS did not deny himself. therefore 2 Tim. 4.10. He embraced the present world, and forsook Christ. Numb. 14.24. josh. 14.8. CALEB and JOSHVA followed God constantly, they went through all and denied themselves; the other heads of the Tribes did not. Take ABRAHAM for example of Self denial. Gen 12.1. GOD bids him go out of his Country to an unknown Land, and he doth it; He refused not to offer up his only Son when he was commanded to do it; he served God constantly. If our wills and Christ's will were unisons & coincident, then there were no need to deny ourselves; but because they are contrary one to the other, therefore we must deny ourselves.  

Quest.  But what is it to deny ourselves?  

Answ.  I answer, it is nothing else, but not to make ourselves our aim and end; but to make God our end and aim, and to deny ourselves as we are contrary to him: To deny that dulness and averseness of Nature, that the Scripture calls, 
Col 3.9. R●m. 8.1.3.5.8.9.  the old man, and the flesh; to give this the denial is to deny a man's self; because this is reckoned a man's self. Flesh and corruption of nature, is called a man's self. 2 Corinth. 4.5. We preach not ourselves, but Christ: That is, we preach not for our own credit and ends, but for Christ and his glory. The corruption of Nature is reckoned a man's self. 2 Corinth. 12.5. PAUL saith that he knew a man that was caught up into Paradise, etc. Of such a one I will glory, yet of myself I will not glory: That is, I will not rejoice of my corruption, but of the regenerate part of myself. I am a lump● 〈…〉 of sin.  
But why is this reckoned a man's self? 
Quest.   

Answ.  I answer, because it is spread over the Soul and all the faculties, as the form is over the matter; for a man cherisheth it as himself; that which fights against it fights against himself.  
But how can a man possibly deny himself? 
Quest.  For there must be a request before there can be a denial, and this cannot be done but where there are two; one to request, another to deny; now man is but one, how then can this be?  

Answ.  I answer, there are two selves, two men in every man; one requests, the other denies. Rom. 7.20. It is no longer I that do it; but sin that dwells in me: that is, there are two in me, the flesh and the spirit; by the one I will the thing, by the other I resist it; In every Regenerate man, there are three things; 1. Common Nature, which is neither morally good nor evil: this hath an entity in it, and so is good. Secondly, to this is added the flesh, the corruption of Nature, on the one side, bya●●ing it the wrong way; on the other side of it there is the spirit, turning it the right way and rectifying it. This common nature as it is guided by the spirit, denies itself in the things propounded, according to the flesh: the understanding and the will in this competitition 〈◊〉 the flesh: when as your wills and 〈…〉 desire riches, pleasures, wealth, life, in an ●●ordinate manner; deny yourselves, the spirit reqvesting the contrary. Without this Self-denial a man cannot be saved; there is a necessity of it, and there is much equity in it, 
Reasons of Self denial  (as there is in all God's Commandments) if we could but see it.  
For first, if we look into ourselves, there is great reason to deny ourselves, because if we do it not, we destroy ourselves. The flesh is to the Soul, as a disease is to the body; If ye give one that is sick of a Dropsy, drink; or one sick of a Fever, Wine; you please the humour well, but ye kill the man; so it is here. Galath. 6.8. He that soweth to the flesh, shall of the flesh reap Corruption; that is, by satisfying of it we reap Destruction: he that soweth to the flesh reaps destruction; that is, destruction comes not presently, it is as seed that is sown, it comes for the most part afterwards. And this answers an objection that might be made, that we see the contrary. Ezek. 18.31. God saith, Why will ye dye O ye house of Israel? That is, though you see not present death, yet your sins will bring death. As it is said of uncleanness, Prov. 2.18. That it leads to the Chambers of death: so may it be said of any other sin, it leads to death. But now to deny yourselves, is life, because by so doing ye sow to the spirit. And he that sows to the spirit; shall of the spirit reap life everlasting. Gal. 6.8.  
Secondly, in regard of God there is good reason that we should deny ourselves. For what is it to have a God, without worshipping him as God? If we do not deny ourselves, we set not God above ourselves. Look upon the nature of things, & you shall find, that God hath none above himself. GOD may do all things for his own ends; but look to yourselves, you are made for another end; keep the order of nature, do as the order of things requires, you must be subject to him, your desires coming in competition with what GOD requires, you must deny yourselves.  
But how is it possible for a man in his projects, and the thoughts of his heart, 
Quest.  not to seek himself?  

Answ.  To this I answer, first, that in every man there is a natural self-love, therefore we do not destroy it, but say, that a man may seek himself, because God hath planted it in Nature; and the plants which he hath planted we must not root out; we have Gardens in our hearts, and we must weed them: grace destroys not nature but elevates it. Nature is the Work of GOD: (Opus Naturae est opus Authoris.)  
Secondly, GOD will not bind us to that which is simply impossible, therefore GOD will not have us not to seek ourselves; yea he hath commanded us not to kill ourselves, and to love our neighbours as ourselves; whic● show that a man may love himself. 
Math. 19.19.   
Thirdly, the motives used in Scripture, Repent for the Kingdom of God is at hand: and Fear not him that can kill the body and do no more, 
Math. 3.2. Math. 20.28.  but fear him that is able to cast both soul and body into Hell: show that a man may love himself. Wherefore we do not take away this self-love but rectify it; we do not dry up this stream, but turn it into its right Channel: we extirpate not this plant, but guide it into the right way; as Musicians break not the strings, but rectify and tune them. Wherefore we affirm, that a man may and must seek himself so far as it is good for himself, and no farther: This religion doth, it rectifies our love, teacheth us to deny inordinate affections, and to serve God with a perfect heart. Before regeneration, a man seeks himself by doing things that are pleasant according to the flesh, he doth the thing he sees and handles. But a man that is sanctified, seeks his happiness in God, though he looseth his goods, his life, and all that he hath, his happiness is in God, he is resolved to do or suffer any thing for God.  
If none can have any interest in CHRIST without denying himself, 
Use. 1.  then join not both together: make no conjunction whereas God hath made an absolute disjunction; deny all that is in you, the whole body of sin, all it can desire; deny every request of the flesh, every desire of it without all exception: Christ saith not, deny your Covetousness, every such particular sin, but yourselves, every sin, stock and branch, both cannot be joined: if there be any pleasure, any thing that ye delight in, have ye any commodity in such a thing, ye cannot be saved without a Divorce from it, when it comes in competition with GOD. So if there be any Cross that ye will not suffer for GOD, ye cannot be saved. Put case a man will not endure Obloquy; if he will endure this, yet he will not lose his estate: if this, yet he will not lose his liberty and life, such a man as this denies not himself. Those who would follow CHRIST, must do as the Apostles did, Mark. 10.28. Forsake all and follow him: GOD will try us all one time or other, whether we will forsake all and follow him. Mark. 6.22. He that will follow CHRIST, must have a single Eye: that is, if the eye be fixed only on God, without joining any thing with him, than it is single; it is said to be single, in regard of the object; when as that is single. When we can be content with GOD though we have nothing else, then is our eye single, and we are light: but if our eye be wicked, that is, eyeing of our credit and estate and the like, all the body is dark; that is, we are Unregenerate. james, 1.8. A double-minded man, GOD hates: the mind is double when it hath an eye to GOD and ourselves too; such a man as this, is unstable in all his ways, he will follow GOD but in some things. jereboham will follow GOD, but not in the matter of the Kingdom: without a single eye, we are unstable in our ways. This joining of both together, makes many thousands lose their Souls. Many that live in the Church will not abandon all, they will do many things to satisfy natural Considerations; this doth destroy many, having eyes to GOD and themselves too.  
But consider.  
First, that it is a folly to do this, ye lose both: the world hates you for that good which is in you; and GOD hates you, because you have no more. If BAAL be GOD, follow him altogether. 
1 King. 18.21   
Secondly, for what end do ye do it? Do ye it for your credit and advantage? Ye are deceived in both if ye do: if you follow GOD only, you have pleasure and content; but if you mix him with other things, ye lose the comfort of both.  
Thirdly, for what end do ye it? None can be saved not serving GOD with a perfect heart. 2 Chronic. 25.2. AMAZIAH served GOD uprightly, but not with a perfect heart; he did much, but not with a perfect heart; therefore it was nothing worth. Why do you hear and pray, and are just in many things, and not in all? Ye lose your labour while thus you halt between GOD and Baal.  
Fourthly, it is needless to join other things with GOD, to seek content in the Creature; there is enough in GOD alone, he is all-sufficient, there is all in him.  
Fiftly, if there were a possibility to join both together, yet the less you have here, the more ye have with GOD; the more ye have of the world, the less ye have of Grace; the less praise ye have of men, the more ye have with GOD: Man must deny himself, have a single eye, forsake all things, else he looseth all: many take much pains, yet because they deny not themselves, they lose all.  
Secondly, if all that come to CHRIST must deny themselves, 
Use 2.  then learn to make account of this before hand, to deny yourselves: Cast with yourselves, if you will be saved and follow CHRIST, not to provide for pleasures and estate: say not I will be rich, I will have such content; you must deny yourselves, withstand yourselves: see what your thoughts and intentions are; do you not think how to satisfy yourselves in your earthly things? these be your thoughts, but suffer them not to run out: put ye on the Lord jesus Christ, 
Rom. 13.14.  and make no provision for the flesh, to fulfil the Lusts thereof. Every man till he be another man, will seek himself, but do you renounce yourselves. Consider what your morning thoughts are, consider that the flesh is lusting and running; think therefore every morning how to cross it the day following, you must daily deny yourselves, you must go up the Hill of holy duties, when as the flesh would go down; be careful in crossing the flesh when it would be busy: be painful in your callings, when as the flesh would be lazy; fear not to have shame in the world for CHRIST and Righteousness sake, though the flesh brooks it not: nothing troubles men more than being crossed; we having preconceived a thing, it vexeth us for to lose it; if we will be Christians, we must cross ourselves, not please ourselves; please the spirit, let not the affections run out; part with all that is sweet, and taste those things that are bitter; and not only thus much (my Brethren) but think you have a good bargain too: he that takes Christ for his Lord, must deny himself, and hate Father and Mother for his sake, else he is not worthy of him, Matth. 14.26. That is, except ye think me worthy of all this, let me alone; ye will not be saved: The Merchant gave all that he had for the Pearl, 
Math. 13.45.46.  and thought that he had a good Bargain: ye must not complain, if ye do, ye continue not: think what Heaven is worth: Is GOD the governor of all? See what ye have by him: If ye deny yourselves, 
Reul. 1.6.  ye are Kings and Priests; ye have all if ye take him: therefore see whether ye take him thus or no: ye must not think ye have a hard bargain.  

Object.  But you will say, this is a hard saying, who can bear it?  

Answ.  To this I answer, that there is reason for it, there is enough in CHRIST if ye saw it; there is reason to persuade you to it.  
First, consider that your Goodness is all in Christ, it is contained more in God, than in yourselves. When ye deny yourselves, (Suppositio nihil ponit.) yet suppose that a man could cast himself into hell for God's sake, he would be a gainer by it. Our good is in our GOD more than in ourselves, even as the beam is more in the Sun, than in its self. The perfection of every thing is the end of it. Take all Creatures, mixed bodies and the rest, let them have their end, and they are perfect: God is the end of every man, we are made, redeemed, and live for this purpose, that we might be his alone: We cannot then be miserable whiles we have our end. Rom. 9.3. PAUL could wish himself separated from God, for the love which he had to his Countrymen the jews, he could be content to be accursed, that CHRIST ●ight have glory by their Salvation. Lose ye 〈◊〉, credit, or your lives for Christ his sake; ye are happy in it: ye have a Command to love God above yourselves; because your good is more in him than in yourselves. If it were not so, GOD should contradict himself, in bidding us love him above ourselves: Therefore our good and happiness is more in GOD, than in ourselves. Let a man therefore deny and lose himself, for Christ and the Gospel he gets by it.  
Secondly, let the emptiness in yourselves, move you to deny yourselves. Why will you defend yourselves? Out of GOD there is no fullness: If you would be happy, I woul● ask you where you would find your happiness out of GOD? Either it must be in yourselves, or in the Creature. In yourselves it cannot be; for how many things do ye want? We are so indigent in ourselves, that we are fain to step out to other Creatures. In the Creatures it cannot be; because they are inferior to us, and worse than ourselves: They were not made for that end, for to make us happy, but to help us. Again, the mutability of the Creature, shows that we have no happiness in it: it is like brittle Glasses that are soon broken. Again, if they did continue, there could be no happiness in them; for they are but Vanity. 1 Sam. 12.21. Turn not away from following the LORD, for than should you seek after vain things, which will not profit; for they are vain. Go through all things: Men, women, riches, honours, any delights pleasing the fancy, there is nothing but vanity in them: that is, there is an inability in them, to give that satisfaction that is expected. From this we say, a Well is empty, because we look for waters in it, and find none. What needs there a change and vicissitude of things, if there were not an emptiness in the Creature? What needed there such a multitude of them if they were not empty? Besides, consider that GOD can make you happy without them. If ye have the Sun, no matter for the Stars: though ye have them without the Sun, yet it is night. It were an easy thing to deny ourselves, if we were persuaded of this. Were we in Salomon's case (who saw all that is under the Sun, and had abundance of outward things himself, yet in Eccles. 1.2.3. he saith, They are all but vanity:) it were an easy matter to persuade us to deny ourselves. If a chaste wife were persuaded, that there is no worth in him that solicits her to uncleanness, it were easy for her to deny him. Now add this to the rest, that all we have said persuades not, but when God sendeth a light into the heart; and that is the reason that many speak of this, but few practice it.  
Thirdly, there is much equity in it, that you should deny yourselves; because Christ hath redeemed and bought you of yourselves. Suppose a man sell himself to be a Servant; it is injustice in him to be any more for himself. 1 Corinth. 6.19.20. Ye are not your own, ye are bought with a price: Servants are not their own but their Masters. Rom. 8.12. Ye are no longer debtors to the Flesh, to live after the Flesh; but to the Spirit, to live after the Spirit: ye wrong God much, if the flesh knock and ye answer it. Consider the price, and the greatness of it, that was paid for you. 1 Pet. 1.18. Ye are not redeemed with Corruptible things, as Silver and Gold, from your vain Conversation, but with the precious Blood of CHRIST, as a Lamb without spot. Paul considered that Christ gave himself for him, so that he stood upon nothing, but denied himself in all things, that he might live to him. 2 Corinth. 5.15. We thus judge, that one died for all, that they which live, should not henceforth live to themselves, but unto him, which died for them and rose again. Consider this ye that come to the Sacrament; ye must not do all for yourselves, but for CHRIST, and what advantage will this bring to Christ? Let men examine themselves and ye shall find, that few live to Christ, most to themselves: Otherwise, why are not men more affected to God's glory, and the Churches good? Consider CHRIST will have his end; ye must live in him, else ye shall have no interest in him.  
Fourthly, consider what ye do, when ye yield to yourselves; and when as you deny yourselves; When as ye yield to yourselves, ye strengthen the flesh: denying yourselves, you strengthen yourselves, and the inward man: the more ye yield to the Spirit, the more beauty ye have; the more ye yield to the flesh, the more deformity. Gal. 5.19. The fruits of the flesh, are adultery, fornication, uncleanness, and the like, which bring death: but the fruits of the Spirit, are joy, peace, long-suffrings, gentleness, goodness, faith, meekness, temperance; against which there is no law. Look to yourselves; the fruits of the flesh, are shame, misery, corruption, death; the fruits of the Spirit, are life, grace, and glory: yielding to the flesh ye strengthen the disease: the wisest way is to strengthen that which will stick by us. Ye must maintain the Spirit, crucify the flesh, which is as the sea; having gotten ground, it is hardly to be recovered: therefore snib not the Spirit, quench it not, lest it speak less and less, till it speak not at all: yield to the whisperings of the Spirit, and quench it not: deny not any request the Spirit makes.  
Thirdly, If all that will have any interest in Christ, must deny themselves, 
Use. 3.  you see how prone our nature is to evil, else we needed not this exhortation. We sink down to sin, as a stone doth to the Centre, the flesh is still drawing and byassing us the wrong way; therefore let us not have too good an opinion of ourselves▪ let us be jealous with a holy jealousy; remember the Flesh is prone to evil continually.  

Quest.  But how shall we know it?  

Answ.  I answer, that it is plain in many things.  

Quest.  But how shall we know whether the desire be from the Spirit, or from the Flesh?  

Answ.  A man desires a place, he saith it is to do good with it; he desires honours for the good of others.  

Quest.  But how shall we know if he doth so?  

Answ.  I answer, that in these generals no exact signs can be given, yet we will guess at some, whereby ye may know it.  
First, consider if it be a turbulent desire: desires of Grace, are as natural desires, gentle and quiet: unnatural heat and thirst, are turbulent and violent; such are the desires of the Flesh.  
Secondly, the desires of the flesh are hasty, it runs without an errand, when as a wise man ponders his ways. The desires of the Spirit do not easily rise; we must take pains with our hearts for good desires; fleshly desires are hasty.  
Thirdly, know it by the satisfaction you give it: doth satisfaction of your desire, make you more heavenly minded; it is right: but doth it make you earthly minded, and indisposed to holy duties; then the desire is from the flesh.  
Fourthly, know it by the contrary; If the duties of Prayer and the like do weaken the desire, than it is Carnal; but if they strengthen it, so that you go on with boldness and security, it comes from the Spirit.  
Fifthly, know, if there be some selfe-respect that doth carry you, so far ye go and no farther: that respect being taken away, ye end. Do you it in secret and constantly; even then when ye are sequestered from all other respects, and have nothing else but God's glory to stir you up to do it? If the heart be just, we do it when we have no other end in it. Are ye angry with yourselves, when ye neglect God's business? Are ye angry with a Son, because he neglects God, or is it because of his looseness and dissoluteness; because he takes ill courses, and would waste your estates? Many men are zealous for sins against themselves, for sins that prejudice themselves: As Ministers are angry with such as rob the Church, and have Impropriations, and sometimes deservedly to; but when the Pulpit rings of nothing but this, it is a sign that it is only out of Selfe-respect. So the people cry out of the Ministers Covetousness, but it is out of selfe-respect, because they are loath to give them that which is their due. john was zealous for God; but it was with an eye and respect to the Kingdom. So Hosea, 7.14. The people fasted and assembled themselves together, but it was but for Corn and Wine: take away our respects, we are cold; these are desires that should be denied.  

Use. 4,  Fourthly, if all that have interest in Christ must deny themselves; then try whether you have interest in Christ or no: are ye willing to deny the flesh? Are ye willing to undergo the cross? To crucify the flesh for Christ? Else ye are not in him. He must deny himself that is in Christ: all are ready to say, that they deny themselves, when as it is spoken in general; but if ye will know whether you deny yourselves or no, consider but these three things.  
First, are ye willing to be informed? Will ye try and sift thing to the bran? Try ye if the thing be lawful which ye desire? If ye stop your eyes and ears, and will not examine it, you do not deny yourselves; it is all one to stop the light, as to have it and not to follow it: Is there not a secret light within you, that tells you, this and this is a sin? doth your conscience whisper within you? if it doth, ye deny not yourselves, except ye desire to be informed. Num. 22.20. Balaam would not go upon any terms to curse Israel, at the first and second request; he had a secret light within him that told him that he should not go, though God bade him go; but yet God who knows the ways of the flesh and Spirit, saw that he lingered after Balacks' wages; and therefore he bids him go, and he went: he did not satisfy his conscience. So SAUL carried it fairly, when as he offered Sacrifice before SAMVEL came; so he did when h●●●ared AGAG and the best things; pretending Sacrifice to be made with them: yet his conscience told him that it was a sin, he did not satisfy it· Examine things to the full, else ye deny not yourselves. We preach to you, that you must do thus and thus; peradventure ye deceive yourselves and reason against it, yet your Consciences are convinced. 2 Corinth. 4.2. We speak to your Consciences, and approve ourselves to them; we preach not to the wits and humours of men, but to their consciences, in the sight of GOD and men. You must love the light: joh. 3.12. He that doth truth cometh to the light, that his deeds may be made manifest, that they are wrought of GOD. Do ye choose the light, without seeking any ●istinctions, or evasions? If a man seek evasions, it is a sign he is not of the truth. He that loves the truth, is of the light: approves things that are excellent; 
Phil. 1.10.  he is willing to hold up his actions to the Sun, as one doth a vessel, to see if there be ever a flaw in it. Ye may call sanctifying the Sabbath, judaism; ye may call strictness of life, Hypocrisy and Preciseness; Zeal, indiscretion; But what say your consciences of them? If that which we do be but hypocrisy, why do you not it in reality?  

Object.  Yea, but you are more strict than the rule.  

Answ.  Why, then try whether it be so or no, take not the word upon trust. 1 Corinth. 3.5. We are the Ministers by whom ye believe, and not what ye believe: If ye are not willing to search what the good 〈◊〉 of GOD is, ye deny not yourselves. In those things that are in question, see that you satisfy your Consciences and that light which is within. If there be a question about sanctifying of the Sabbath, and gaining; do as your Consciences bid you, see if there be not a reluctancy within.  
Secondly, consider what ye do in case of a strong affection, in a strong temptation, in a particular humour; it is not what a man doth in cool blood, but what do you when as opportunity and strong affections mee●e. He is a good Pilot, that shows himself so in a storm; he is a good Soldier, that shows himself so in a breach; see if you do as ABRAHAM, he denied himself in his Son: It is Selfe-deniall, when as a man renounceth himself and his flesh, when as they ask him violently and importunately. Will you omit no duty though it cost you much; As DANIEL would not leave off Prayer, though it should cost him his life, Dan. 6.10: will ye not commit any sin, though you gain never so much by it; as BALAAM did, and as those that have the persons of men in admiration, because of advantage, do? Try what ye do in such cases as these. If some trouble follow such a duty, what do ye? Mark. 8.38. He that is ashamed to profess CHRIST, though it brings a Cross to him, he that will not profess him in time of trial; of him will the Son of man also be ashamed, when he cometh in the Glory of his Father. Hath Christ need of the same thing, that you yourselves have need of; will ye bestow it on him? Suppose it be a box of ointment, or ten times more; the trial is, how we do deny ourselves, when as we shall injure ourselves.  
Thirdly, ye shall know if ye deny yourselves, by the humility and lowliness of your minds: Are ye content to be translated from one condition to another? An humble man is willing and content to be translated from one estate to another: he wonders he hath so much; he will be trampled on for GOD. If ye are proud, having great thoughts of heart, ye never will deny yourselves: The proud resist GOD, and he resisteth them, 1. Pet. 5.5. They are full of murmurings and disquiet; The broken hearts make no account of themselves, care not for any condition, are contented with the lowest room, as the Prodigal was; so they have grace it is enough; If ye have this disposition, it shows you are men denying yourselves: Apply these rules, and try if ye deny yourselves or not: if ye do not, know your condition, and labour to bring your hearts to it, to deny yourselves: The ways to do it are these.  
First, to deny yourselves, have a right judgement of yourselves: 
Means to deny ourselves.  reckon the inward man yourself; if ye reckon the Flesh yourself; riches, honours, credit and wealth that perfect the flesh, yourself; than ye will lose all for it, ye will not deny yourselves: Such a one will leave Religion, wound his Conscience, rather than lose his estate: But if we reckon the regenerate part ourselves, it hath friends and a Kingdom; and reckoning it ourself, we will suffer any thing rather than hurt it: we will lose our life and liberty, and yet are well because this is safe. After a man is regenerate, he reckons another thing himself, than he did before; the Spirit is now predominant, he is himself: doing Spiritual things, the Spirit is Lord of the house; the flesh may come in as a thief, but there is a great difference, when as it comes thus, and when as it comes as a Lord: When as the Spirit is a man's self, his hold is in heaven. Let us judge of ourselves, and we shall be able to deny ourselves.  
Secondly, have a right opinion of other things: know that by denying of yourselves, you gain; yielding to the requests and desires of the Flesh, ye lose by it: Matth. 16.25. He that will save his life, shall lose it; he that will save his credit and pleasure, shall lose it; the more ye deny yourselves, and part with these things, the more ye shall have, Even an hundred for one in this life, and in the world to come life everlasting, Mark. 10.30. Ye shall be gainers by it.  

Object.  Yea, but we see the contrary, the Saints are imprisoned, and persecuted, they have many crosses and losses.  

Answ.  It is true, and therefore the Text saith; That they shall have a hundred fold with Persecution; that is, God will multiply comforts to them with Persecution: One may have more comfort in a Prison, than others have in a Palace. Comfort consists not in the bulk of outward things. David was wise to take opportunity when as he had any thing to do for God: though it were costly, yet he did it: he bought his Oxen that he offered, he would not offer that to God, which cost him nothing: 2 Sam. 24.24. The water that cost men's lives, that which he thirsted so much for, he poured out as an oblation to God, and would not drink of it: for he knew that whatsoever it cost him, he should be a gainer by it. Act. 5.41, The Apostles being whipped, went away rejoicing: None rejoice but such as think they are gainers by it. Paul accounted it a great favour, to suffer for Christ: So the Apostle, jam. 1.2. bids us count it exceeding much joy, when as we fall into diverse tribulations: and james, 1 12. Blessed is the man that endureth temptation: for when ●ee is tried he shall receive the Crown of life. It is for your advantage, when as you lose an estate, or a friend, or suffer any thing for GOD; ye shall get by it. If ye can say with Peter, Lord, we have forsaken all and followed thee; Mark. 10.28. ye shall have an hundred fold; that is, ye shall have GOD.  

Object.  But is it not best to have other things with GOD?  

Answ.  I answer, that God is best; trust him, leave the keeping of other things to him: if ye are to lose a friend to keep a good Conscience, commit it to Gods keeping; so if ye are to lose an estate. Besides, if ye have not these things from his favour, what is it to you? Ye may have them by his Providence, and not out of his favour, and then they will be a snare unto you, ye will set your minds too much on them, and they will lead you to hell; or else they will be a cross unto you: What comfort can you have in them, if God be absent? If God bid such a thing comfort us, we have comfort: but if he bids it not to comfort us, though we have it, yet we want comfort; Therefore reckon these things but as dross and dung, as PAUL did, Phil. 3.8. add not to them, but to God's favour; forsake them if they come in Competition with him, and his laws.  
Thirdly, learn to know CHRIST aright, that will make you deny yourselves. Christ is worthy all love; this knowledge of Christ will make you deny yourselves, not of necessity, but out of a love to him. A friend that adventures his life for us, is worthy of all we can do: Is not CHRIST then worthy of all you can do and more? 1 Corinth. 1.13. Paul reasons thus with the Corinthians; Is Christ divided? Was Paul Crucified for you? Or, were you Baptised in the name of Paul? If Christ doth all for us, we must deny ourselves for him. Look on all that he hath done for you, and what privileges you have by him; learn to believe, it will make you to deny yourselves. Paul went through many things, because he trusted in the living God, 1 Tim. 4.10. Moses cared not for the wrath or favour of Pharaoh, because he believed, Hebrews, 11. Believe and know, that there is a reality in the things we have by Christ: let them not be as things only in the fancy, but be affected with them. We rejoice in an estate which we possess, and in honours we enjoy; because we have them. By Christ we are Kings, and Priests, and heirs of all, Revel. 1.5, 6. If you believe this, than Faith begets Love in us, which makes us willing to part with all. Philip. 2.21. Paul complains, That every man seeks his own, and not the things of jesus Christ; that was for want of of love: 1 Corinth. 13.5. Love seeks not his own; you may see this in Paul, Act. 20.24. I count not (saith he) my life dear unto myself, so that I may finish my course with joy, and the Ministry which I have received of the Lord jesus. Learn to believe in Christ, love him, than you will deny yourselves for him: What ever men thought of Paul, though he was taken to be a mad man, Act. 26.24. yet the love of Christ did constrain him, 2 Corinth. 5.14. So as we love Christ, it is no matter what we suffer.  
Fourthly, the last means to help us to deny ourselves, is the manner how we should deny ourselves: Be peremptory in denying the requests of the Flesh, bar up the doors, give the flesh no audience; nothing is better than a peremptory will, if it be well set; nothing worse, if it be ill. When joab would have persuaded David to slay Abner, David gives him a peremptory denial; saying, What have I to do with you, ye sons of Servia? So Christ gave Peter a peremptory denial, when he would dissuade him from his Passion; he saith to him, Get thee behind me Satan. 
Math. 16.23.  The flesh is of your old acquaintance, that hath been borne and bred with you, and therefore is ready to deceive you; wherefore look to it. Act. 21. Paul saith to them that would dissuade him from going up to jerusalem. What do ye weeping and breaking my heart? their expostulation with him weakened the sinews of his intention, and softened his purpose. Bring these means to particulars, having occasion, let them not remain in general: You that hear me now, examine yourselves; none that hear me this day but had need particularly to deny himself: some humours he hath that he must deny; give not over till thou hast done it. This will scour out the stains out of your Souls, labour therefore for to do it: Put case, that satisfying such a desire is pleasant, yet denying of it will bring you more pleasure and profit; there are none that gain by sinning, and none lose by serving God: You are gainers while you lose your credit for God, or your riches; he will either give you more, or else he will give you more comfort in the little which you have. Are you restrained? God will give you longer and larger liberty from the yoke of Sin: lose you a momentany delight? God will give you a stronger delight. A lust being removed, there is a blemish wiped away, every lust is a spot on the soul; If ye suffer a lust to continue, that ye are indulgent to, it defiles you, it makes you indigent: Lust's cause want. Being brought under the power of a lust, ye are under a Tyrant. Again, what ever your hearts are set on, and you will not deny yourselves in it; if ye belong to God ye shall be crossed in it: your strong affections will be your strong afflictions. David was crossed in his Absalon; Absalon, in his Kingdom; Amnon in his Tamar. Again, if you will satisfy your lusts, there is no end of it, ye must be always adding fuel to them, which increaseth the fire. Consider, that in this, our heart is deceitful: we being minded to continue in things, though it be but for a time, we will not easily be brought to judge aright of them afterwards, we judge not then without a bribe: and our judgements being bribed, they are then easily corrupted. Take heed therefore of Custom: this is hard to be resisted: the flesh will expect the same entertainment from us at the last, as it had the second or third time. Custom doth prejudice us much; it intends the original Corruption; it leads us captive with violence: being accustomed to any lust, know that it is hard to renounce it, because custom adds unto its strength▪ When we have judged already of a thing, we are loath to judge again. But now my Brethren, consider, if ye erred once, that will not excuse the second error: Custom is, but Vetustas erroris, the antiquity of error; God's Spirit must be the rule of our lives: Custom is an engagement to us, to continue in those things wherein we should deny ourselves: So the opinion of men, is a hindrance to Selfe-deniall; having used such a course we will not alter it; if we do, men wonder at it; this keeps men off from selfe-deniall. Wherefore that your hearts deceive you not, remember this caution; Take heed of Custom.  
La●●ly, 
Use 5.  if no man hath any interest in Christ unless he deny himself; then see the way of drawing near to CHRIST: The more we deny ourselves, the less distance is betwixt him and us; the nearer our wills are brought together, the nearer we come to him; the more fully we empty us of ourselves, the more perfectly we deny ourselves, and the nearer we come to him. And thus much for the first Point; that who ever looks for any interest in Christ, must deny himself. The second follows which is this.  
That the ways of God are full of Crosses; 
Doct. 2.  they have much difficulty in them: Christ tells men, They must deny themselves, take up their daily Cross: they must go through crosses, and look for them: the ways therefore of God are full of crosses. And this must needs be so, for three reasons.  
First, God will have it so, that we may bear witness of the truth: Words are ●ut a slender testimony; therefore God will have men suffer and be imprisoned too for the truth: This is that good confession of Christ, when as we confess him, not in word but in deed. God therefore will have us bear Crosses for this end.  
Secondly, God will have men tried; and that they cannot be without Crosses: Therefore 1 Corinth. 11.19. Heresies must needs come, that those who are faithful may be tried; that the good may be distinguished from the counterf●●● Afflictions and crosses are the best touchstones; therefore they are called trials, because they try and prove men.  
Thirdly, this must needs be so, from the nature of things themselves. Men cannot run on in obedience to Christ without opposition. A faithful Christian man must reprove others as john Baptist did, and then it may cost him his life. It may cost us our lives and loss of favour, (as it did Moses, Hebr. 11. Who endured Pharaohs wrath,) for standing out in good causes. In many actions we may and shall be censured; for we must be just to men, and upright to GOD, and not be biased a wrong way; and for this we may be opposed. The sabboth's must be kept though some losses may come by it; many other actions must be done, we must speak for Christ, as Paul and Daniel did, which cost them Imprisonment, and so it may do us.  
Fourthly, look on the world, and there is a necessity that we should have crosses, if we will follow Christ. For, john 15.19. The world loves her own, and hates them who are Christ's; they are resisted, and cannot resist again. The world puts crosses upon the Saints, and as if they were not forward enough of themselves, the Devil helps them forwards: He sets their tongues on work, james, 3.6. Their tongues are set on fire of Hell; he sets their hands on work, Revel. 2.10. The Devil shall cast some of you into Prison; that is, men by the Devil's instigation shall do it.  
Fiftly, it must needs be so, in regard of men's conditions and themselves; they must have crosses to prevent sin: Christ the good Shepherd sets Dogs on his sheep sometimes to bark at them, and if that will not serve the turn, to bite them too: Partly, for sins present which they contract. And partly to prevent future sins. Prosperity makes them rust sometimes; therefore God sets scullion's to rub them over and makes them bright, though they make themselves black. God sends afflictions on the good to make them better; Threshing makes the corn though it were good before, to be much better: the fire though the gold be good before, yet it makes it much purer: health though it be good, yet exercise makes it better.  
Now as the ways of God are full of crosses, so they have much difficulty in them; and that for these reasons.  
First, because of Self-denial: This selfe-deniall must needs be, and it is hard and difficult for a man to deny himself: it is a hard thing to deny a stranger being importunate; it is harder to deny a friend, a wife, or a son: but it is hardest to deny a man's self, to deny a strong lust, a natural inclination, which is ever begging and ask, that is like a continual dropping, this is difficult.  
Secondly, look on the Law, and it is difficult, 
Rom. 7.14.  the Law is spiritual, we are carnal, sold under sin, and yet must be squared by it.  
Thirdly, it is difficult in regard of our affections: these make the ways of God difficult: we are to go on in the middle way, but our affection's bias us another way; we no sooner love things but we overlove them: so we are ready to overjoy and grieve for things: these affections distemper the mind, and the mind being distempered, we are like a barrel stirred and turned up-side down, nothing but mud comes from it.  
Fourthly, look on our natures, and it is difficult. What is in man, in common or corrupt nature? The ways of God are above common nature, above our reach and up the hill; they are more difficult to corrupt natures: all God's ways are contrary to it, and it to them; there is a contention, a contrariety between them, and so a great difficulty.  
Fiftly, compare it with other things, and you will find it difficult; to get an art or liberal science, what pains and difficulty must be used? Now to have God's Image renewed in us, must needs be harder: for to this we have a contrariety and reluctancy, to the other a natural propensnes: therefore it must be difficult.  
Lastly, look to the variety and change we must run thorough: Phil. 4.21. We must want and abound, bear good report, and bad report; It is hard to bear prosperity; as hard as it is to drink much wine, and not be giddy: It is hard to bear adversity and not to stoop; hard to bear scorches without shrinking; some can bear want, but abundance makes them leave God: many can bear good report, and cannot away with bad report: some can do both, but yet they will not lose their wealth: some can endure that, but not imprisonment: to go through thick and thin is hard and difficult.  
But now you may ask me two questions. 
Quest. 1.  If this be so, how comes Christ to tell men; Matthew 11.30. That his yoke is easy and his burden light? how is that true, Prover. 3.17. That all the ways of wisdom are ways of pleasure? Why promise ye so much joy and peace in Religion, if there be so many crosses following it?  

Answ. 1  To this I answer, First, that the ways of God are pleasant to any man that is right, to one that is renewed. 1 Corinth. 2.6. We preach wisdom to them that are perfect; that is, to them that are upright. So the ways of God are pleasant to those that are upright, and able to judge of them: yet they are not so to others. If I say that good meat and drink are pleasant, it is true, and you will all agree to it: yet it is not so to a Sick man: So the light is very comfortable, yet to sore eyes it is burdensome: So God's ways are pleasant, yet to men having sore Eyes, sick Consciences, and distempered affections, they are difficult.  
Secondly, God's ways are pleasant in themselves, whereas other ways are bitter. God's ways bring pleasure and content, they are pleasant in themselves; therefore they are always so: but things that are pleasant by occasion, are not always so: As the pleasure of Sin, is but for a season, Hebr. 11.25. and by occasion of satisfying the lust; but a good Conscience is a continual feast; 
Prov. 15 15,  at all times Gods ways are a burden and yoke to the flesh, but to the Spirit they are easy.  

Object.  But you will object, If the ways of God are difficult and full of crosses, it will discourage men to be religious; how shall we run the ways of God's Commandments with cheerfulness, seeing they are so full of crosses?  
I answer, that though the ways of God are in themselves difficult, yet they are easy to those that come after Christ, and that in these regards.  
First; every one that comes to Christ hath another spirit and heart given him, that makes him with Paul, Rom. 7.22. To delight in the Law of God concerning the inward man. I will say of this as Christ answered Peter, when as he asked him, who should be saved if rich men were not: this is impossible (saith Christ) with men, but it is possible with God; Matth. 19.26. That is, such a man cannot change his own heart, but God can, and then the ways of God will be pleasant: God can give you another nature, and they will be easy.  
Secondly, though they be difficult in the cross, yet take altogether, then there is pleasure: take therefore the reward and gain with the labour. The merchant endureth much, yet the hope of gain sweetens all: a covetous man endures much labour, hath a hard lodging, fasts much, but yet the gain contervailes all. Finis dat amabilitatem medijs, The end sweetens the means: the hope of harvest makes the husbandman's labour pleasant. So it is with Christ; he is pleasant if you put all together; if you look to the joy and reward as well as to the cross: look on them as on weights in the balance: if the weights be equal, they stir not; but put more weight into one scale, than the other though it seemed heavy before, yet now it is bu● light. So it is with these crosses; in themselves they are heavy, but compare them with the issue, the end and reward, they are but light; Our afflictions, which are but for a moment, purchase us a far more exceeding weight of Glory, 2 Cor. 4.17.  
Thirdly, to run the ways of God's commandments with our own strength, it is difficulty; but having another strength more than our own, it is easy. It is hard for a Child to go up the stairs himself, but if a strong man takes him by the hand, it is easy: though these ways be hard, what if the Holy Ghost help you, than they will be easy. A man that looks on an artificial thing, he wonders at it, and cannot tell how to turn his hand to do it; but if he once get the art, it is easy; so it is with us; before we are in Christ, all is hard to us: but if we are once in him, all is easy. Look to the Apostles, they are shy at the first of every thing, of suffering for Christ; but afterward they endured any thing, even whipping, and death for him.  
Fourthly, it is hard to part with that which we prise and love much; but when as we are persuaded; that there is no such thing in it as we think there is, than it will be easy for to part with it. No man grieves much, that the flowers that he hath in his hand, whither: that he loseth counters or shadows: such are the things that we see and have, Psal. 39.6. they are but as flowers: our eyes being opened to see that these things are so, it is an easy thing to disesteem them; to one that is humbled this is easy; he that hath felt the burden of sin to be heavy, will find Christ's yoke to be light; the Devil's yoke is a hard and heavy yoke, he that hath felt the bitterness of sin will think God's ways to be pleasant.  
Fiftly, consider to whom we do all that we do: as David said to Micol. 2 Sam. 6.21. We do it to the Lord: this makes all easy: this made all easy to Paul, Acts 21. When as Agabus told him, that he should be bound at jerusalem, he tells them, that he is not only ready to be bound, but likewise to dye at jerusalem, for the Name of the Lord jesus. A soldier doth much more, when as he seeth his General looking upon him; a good servant will work out of his heart, when as his master's eye is upon him, especially if his master hath a good eye: consider then that we do all for Christ, and this will sweeten all.  
If this be so, 
Use. 1.  that the ways of God are full of crosses and difficulty, then learn from hence, to account of so much beforehand, and prepare for it, before ye enter into those ways of God: take heed of Baruchs' fault, jerem. 45.5. Look not for great matters for yourselves: in the world ye shall have affliction; john 16.33. but in Christ ye shall have peace▪ look therefore for all in heaven. Remember ye must not take Christ only as a Saviour, but you must take him as a Lord, as a husband; you must have a wedding garment, a conjugal affection, and be divorced from all other things, that so you may take him thus: ye must take him as your husband, for better, for worse, with losses, and crosses; your will must be subject to him in all things. If to be Christ's Servant were only to give him a cap and a knee, he would have many that would serve him; but you must obey him▪ His servants you are to whom ye obey, Rom. 6.16. There are servants which you call Retainers; which do their own work on the week days, peradventure on the Sabbath they come to their Master and serve him; thus most are Christ's Servants; they will serve him on the Sabbath perchance, but at no time else; but as on the Sabbath, so at all times else you must deny yourselves. In other marriage's error personae, doth nullify the marriage; so doth it when we take Christ: it is an error in our judgements, not to know what he is; and that is the reason why we so quickly fall away from him: wherefore every one that looks for any interest in Christ, must consider with himself before hand, and cast his eyes on all his comforts, on that which is pleasant to him, and resolve to part with it for him; yea, he must look on bitter things, on the sufferings of others, and make account of disgraces and persecutions if he will follow Christ: If better come, do you reputare in ●ucrum, count it overplus. Caesar, when as he was going to fight, would usually tell his Soldiers, that the enemies were as many more as they were, that so he might make them more resolute and audacious; If you mean to follow Christ, look for a rainy day. It may be it is a fair morning, but yet we know not what the evening will be: Nescis quid serus vesper vehat. Shall a man go to sea, and not look for storms? Shall a Soldier go into the wars, and not look for enemies? Forecast this therefore, lest going with 2000 you are met with 20000. and overcome, your resolutions being too weak.  
Secondly, if the ways of God are full of crosses and difficulty, than it is not the way to heaven that most men go▪ that common road of pleasure and jollity which most men tread in, is not the way: the true way is per diverticula, a by, a narrow way which few men follow. If we find our ways full of jollity, we have cause to suspect them, Luk. 6.21. Woe unto you that laugh now, for ye shall weep hereafter: ye that are full here, shall hunger hereafter: This looseness in following Christ is not the way. My brethren, if ye are going to any City, and ye are told before hand, that in the way to it, there are many narrow bridges, many brakes to go through; that there are many vagrants to devour you, many sirens to allure you; if ye find no such thing, ye may well suspect that ye are out of the way; So if ye find no such opposition, no such crosses and difficulties, no such strong lusts in the way to heaven, it is a sign ye are out of the way: Whoever will live godly in Christ jesus, shall suffer persecution: 
2 Tim. 3.12.  Paul tells Timothy here, that he hath known his persecutions and afflictions; and then he concludes, that Whoever in this present time, or in succeeding generations will live a holy life, must suffer for it: A man may suffer and do much for Christ; but Paul tells him, he must go further, and suffer persecution, for Christ's sake and the Gospel.  

Object.  But you will object, why should any man suffer for the Gospel, seeing that the Gospel brings glad tidings of peace?  

Answ.  I answer, that there are two parts of the Gospel: the first is, that if ye take Christ, ye shall be saved: the second is, that if ye take him not, ye are damned: it is not the first part, the offering of Christ, but the subsequent condition, that doth breed persecution. Math. 21.33. When as the master of the vineyard sent his servants to the husbandmen, all his servants were abused, because they called for fruit, which the husbandmen were unwilling to give. When holy men call for fruit and amendment of life, this stirs up men against them. If in the way ye go, ye find not these crosses, this opposition, it is the broad way, not the way that leadeth to life.  
Thirdly, 
Use 3.  if the ways of God are full of crosses, then be not discouraged from doing good actions for the crosses that follow them; that is a necessary concomitant, and cannot be severed. Many would be willing to do much, but it may cost them their estates: then they favour themselves, and will sleep in a whole skin: But if a case comes, that ye must stand against Popery, and for justice against indirect courses, stand to it though persecution and imprisonment come; turn neither to the right hand, nor to the left hand: that is, there are many stops and lets in the way which God hath chalked out unto us; yet though there be Lions in it, ye must not step out of it; ye must go on, ye must grapple with the cross and not go out of the way: if ye balk those crosses or if ye sit still and do nothing, ye provoke God against you, as much as for your evil deeds. Rev. 2.19. I know thy works and sufferings, (saith Christ) Christ takes notice, if ye suffer for him, so he doth if ye decline the cross: Cowardliness may lose your souls, as well as rebellion your bodies. If ye have good cards, yet if you play them ill you lose; so when you have a prize in your hands and not use it; you lose by it: so when as you have opportunity to do good, and do not stand out, God will call you to an account for it: ye shall receive judgement for sinful silence, as well as for corrupt speech. judges 5.23. Meroz was cursed, because they came not out, to help the people of God, as well as the enemies that fought against them. Luke 13.6. The barren Trees that did bear no fruit, were cut up, as well as the briers▪ so shall men that have places, in which others would have done good. Revel. 21.8. the fearful, are put first in the catalogue, of those, which shall have their portion in the lake of Brimstone, which burns with fire for ever: those that are afraid to do good shall have their portion there. Take heed therefore of missing opportunities through fear or cowardice: deny yourselves, take up the cross and follow Christ, whiles you may. Many are much to blame, so that we may take up jeremy's complaint against them. jerem. 9.3. That there is no man that hath courage for the truth: We may say of most men, as of Hearts and Stags, they have strength and great horns, yet they do nothing with them, quia deest animus; because they want courage. Some good Christians have fire in them, but yet they want blowing. Now what arguments shall I use to make men follow the truth, notwithstanding these crosses and difficulties? We magnify valour in any man, and the valour which we do so magnify, it is but as the swelling of a wall, before the breach: it is nothing to this fortitude to suffer for Christ, and a good cause, being called thereunto; the doing of things without difficulties, is no trial: excellent things are difficult: this obedience which you owe to Christ is not simple obedience, but passive obedience, and hath more difficulty and excellency. To what end is the Spirit and regeneration given you, if it stir you not up to do more than others can or will do? Luther was glad of his opposition, that brought advantage to him: so Paul saith, that his sufferings will further his reckoning. Soldier's out of vain glory strive who shall be first to scale the walls, and to enter the breach; that which they do for a shadow, let us do for true realities: let our affections run out in this. Consider, that in God's cause if ye suffer not for well doing, ye shall suffer for ill doing; else there were an inconsequence in that of Peter, 1 Pet. 3.17. It is better to suffer for well doing, than for evil doing. If ye suffer not evil with men for well doing, ye shall suffer of God for evil doing. Consider all those Martyrs and Worthies of the Lord which have go before us, who have acted their parts, and are now departed off the stage; they might have escaped if they would: john Baptist, if he would have been silent; Mordecay, if he would have bowed the knee: Those who wandered about in sheep skins, and goats skins, Heb. 11. might have been clad in silks and velvets as well as others, if they would not have stood for the truth. Moses might have enjoyed the pleasures of Egypt, he might have been accounted the son of Pharaoh his daughter, but he would not. Consider, if one ask you this question, Will ye be as a pebble or a precious stone? would ye be worth 1000 others? then resolve to suffer for the truth: Consider what a person ye take upon you: and that ye must do nothing unbeseeming yourselves? then you will say with Nehemiah, shall such a man as I flee? and who is there that being a man as I am, will flee to the temple to save his life? Nehemiah 6.11. Paul considered himself, and therefore would not yield an inch to the false Apostles, Gal. 2.5. Consider what God expects from you. A mud wall may be made up of any thing, but the wall of a palace must be made up with other materials: if ye will be Temples of the holy Ghost ye must have other actions. Let those who are watchmen, both for Church and commonwealth, let others who are in great place, consider this; if you turn false, ye betray both yourselves and others: resolve therefore to deny yourselves, having such a person and such a charge.  

Object.  But some will object, I would do thus and thus, but I can do no good in it.  

Answ.  I answer, that it is more than you know: but however, thou shalt be sure to have thy reward if thou do what thou mayst: The Physician hath his praise, though his patient dies: The Lawyer hath his fee, though his client's cause miscarry: God often sends messengers, though they prevail not, that men might bear witness to the truth.  

Object.  Yea, but the times are bad, and worse than ever they were.  

Answ.  To this I answer, that the worse the times are, the better the Saints should be: the stars are most needed in the darkest night: Mark. 8.38. He that is ashamed of me, saith Christ, even in an adulterous and sinful generation, of him will I be ashamed when I sit in my Glory.  

Object.  Yea, but I am alone, and therefore can do nothing.  

Answ.  But what if thou art alone? Eliah was alone for aught he knew; yet he withstood all Baal's prophets, and overcame them. Luther was alone, so that one saith of him; Vnus homo solus, totius orbis impetum sustinuit, that one man withstood the force of the whole world: And what if thou art alone, yet one coal may kindle another, and that another; and so mayst thou. Men are incendiaries to make one another wicked: be thou so to make others good: however, though thou art alone, yet thou shalt take away that reproach from a nation, which God speaks of Ezec. 22.30. that he sought for a man among them that should make up the hedge, and stand in the gap before him, for the land, that he should not destroy it, but he found none; There will be a man, that is, a man of authority to oppose the stream.  
Fourthly, 
Use. 4,  if the ways of God are full of difficulty, than we should learn from hence to proportion our labour to the work: we tell you of this not to deter you from coming to Christ, but to excite men to take pains answerable to the work. Christ told his Auditors, they must deny themselves, that they must take pains if they will follow him; and this we tell you in his name: we would have ye know the worst before hand: many thousands lose their souls, because they think that less will serve the turn, that there needs no such strictness: no fallacy of Satan deceives men more than this. If a man come to buy a jewel that is worth 500 l. if he bids but 400 l. for it; he goes without it, as well as if he had bid nothing at all, because he comes not to the full price of it: So he that will purchase heaven, he must bid the full price of it, else he goes without it: as good never a whit as never the better (as we say.) If a man be to lift a burden which is as much as he can do with his whole strength, if he put but part of his strength to it, he cannot stir it, he were as good never to touch it: so it is here. It were better for you to do nothing, than not to do enough; for if ye lived still in wickedness, it might perhaps humble you; but when as men do but a little, but yet not enough, they see not their misery: better not to do at all, than to do things thus by halves. Satan deals with men, as men with children: they take away gold and silver from them, and stop their mouths with rattles and counters, so Satan, because men's consciences must have something to satisfy them, suffers them to do something, but yet not so much, as they should. Pity it is to see so many lose their labours: they come very near, within a step or two to heaven, and yet miss it: many there are which do much, like the young man: yet some thing is wanting, that also must be had, else there is no Salvation. Why is there so little change in men, but because they think that less will serve the turn? This cold, overly and customary performance of holy duties mars all; therefore consider but this.  
First, that it doth you no good at all: what good did the Laodiceans lukewarmness do them: they had as good been cold: yea, God wisheth, that they were either hot or cold: Rev. 3.15. What good did all that Amafiah did to him; seeing that he did it not with a sincere & perfect heart? These dowbaked services (as I may so style them,) these carcases without life; these slight services profit not: therefore there are conditions added to them in the Word: prayer prevails, If it be fervent: jam. 5.16. If thou believest with all thine heart, Act. 8. Effectual faith; diligent hope, and fruitful love: 1 Thess. 1.3. 
1 Thess. 1.3.  It is a good observation of Divines, that God loves adverbs, better than verbs; well doing, above doing: those that came to the wedding, not having wedding garments, were shut out, Math. 22.11.12.13. as well as those that came not: those that offered strange fire, as Nadab and Abihu, and their company, were consumed, as well as they that did not offer at all.  
Secondly, consider the nature of the thing, what it is to be religious. Is it an easy thing to turn nature? to work a change? Is it easy to get ground of a raging lust? It is as hard as to get ground of the Sea. Consider the difference betwixt the Law and us; That is spiritual, we are carnal: Rom. 7. Consider the distemper of your affections and know yourselves; all that we have in us is either common or corrupt nature. God's graces are beyond the one, and contrary to the other: must we make these duties of religion to be only in the by? Prayer, keeping of the sabboth's, are to most men but as things in the by, the stream of their affections runs in an other channel. There is another thing required of us than this; we must love the Lord with all our hearts, and strength, Deut. 6.5. This is it which all must do; they must love God with all their strength, else they are not worthy of him. There is a qualification required of all that are saved, he is not worthy of Grace or Heaven, that seeks them not with his utmost endeavour. The difference 'twixt cain's & Abel's sacrifice was this, Gen. 4.3, 4.5. The one did it negligently: brought the worst of his fruits; the other brought the best he had. 
jer. 48.10.  Cursed is every one that doth the work of the Lord negligently; that is, contenting himself with the outward performance of it, doing it as a task, and being glad when it is done and over: to do it diligently, is to work with an eye to that which it tends to, and to obtain the end. The end of prayer, is to quicken you to perform holy duties; when you obtain this end, then is your prayer diligent. To do things only for show is nothing, the effect and end is all: you esteem not your servants works unless they obtain their end: there is nothing that you esteem, the end of it being not done: What is it to pray, the end being not done, men not being built up by it? jude 20. We must build up ourselves in our most holy faith, praying in the holy Ghost. A cold formal performance doth but hurt us, breeds more coldness and deadness in us. In habits, the more imperfect the acts are, the more they weaken the habits: the duties of religion coldly performed, weaken grace. Let a man accustom himself to write carelessly and crookedly, it marreth his hand. Let us therefore do all we do to God with diligence and fervency: consider that those whom you think least needed for to do it, did so: their diligence should stir you up. You know that jacob wrestled with God all night; Gen. 32.24. and so should you wrestle with him with strong prayers: Christ himself spent many nights in prayer: 
Luk. 6.12.  look upon the prayers of David, the fastings of Daniel; a●ove all others, look upon Paul, you may see him in watching, in prayers and in fastings often; 
2 Cor. 11.27.  he had a continual strife with his heart, to bring his body, that is, the deeds of his body, into subjection, I keep under my body (saith he) and bring it into subjection, 1 Cor. 9.17. My body, that is, the sinful lusts of my body, must be brought down; I must go thorough fight till I have the victory, else I shall be a castaway; I shall else have only an outward show, but yet be nothing accounted of with God. Consider this, if a little diligence will not serve the turn, add more; if prayer will not do it, add fasting to it. 
Matth. 17.21.  As there are some devils that will not be cast out without fasting and prayer; so also are there some sins. Make the plaster fit to the disease. Complain not with the sluggard, who puts his hands in his bosom, and doth nothing at all; or doth not proportion his labour to the work. Less labour would serve the turn, if our souls were as dry wood, but they are as greenwood; there must be much blowing ere they will be kindled. It is hard to get our souls to good duties, hard to keep them on the wing; we must continue in prayer, and that instantly too. Men are ready to give over, 
Rom. 12.12.  and to sit down, but you must continue. Eph. 6. We must watch thereunto with perseverance; there must every day be a new winding up of the soul; there is a spring of sin in us, so there must be a spring of holy duties, we must do them constantly: you have daily new crosses, and impediments, therefore you must mend your pace in the way to heaven, and be more diligent; you must be fervent in spirit, serving the Lord, and not slothful. Rom. 12.11. Do your own work, up and be doing, and the Lord shall be with you, 1 Chr. 22.16. God will deal with you as he did with the Eunuch, he was reading of the Scripture, and God sent Philip to him for to teach him, Act. 8.26. etc. So Cornelius, he was praying, and God sent his Angel to him first, and afterward Peter, Act. 10. So the Apostles, when as they rowed all night as Christ bade them, he at last joins himself to them and helps them, Matth. 14.24. etc. The worst natures with his help can do any thing, the best without him can do nothing.  
Fiftly, 
Use 5.  if the ways of God are so full of crosses and difficultyes, then learn from hence to justify the wisdom of the Word of God, and the Religion in the Scriptures. It is an argument that it comes from heaven, because it is not a whit agreeable with our natures. It is a pure and no leaden Lesbian rule; it is a straight rule opposite to us in all our obliquityes: It is not from the policy of men, for if it were, what end should they have in it? There is no content in it, a man must deny himself, mortify every member, and he must have crosses too. Again, a man must not think to have many following him, not to be Captain of Companies; here is nothing that will draw men after him. If Christ had done as Cyrus did, who proclaimed, that if any man would follow him, if he were a husbandman he would make him a Gentleman; if a Gentleman, he would make him a Nobleman; then men would have flocked to him. This justifies Religion against the dunghill gods of the heathen; against the Mahometan religion, that tells men, what women, and what pleasures and rewards they shall have if they follow it: this argument therefore is a mark of the holiness and purity of our religion. Miracles they do but excite us, they do but as the Bells that call us to the Sermon, they cannot work faith within us; Rom. 10.14.17: That comes only by hearing and reading this Word; there is nothing in this that doth suit with our nature: these inherent marks are they by which we know it to be the Word of God. We propound only the object, we do not propound sillogismes: we tell you only what it is. Moses in the beginning of Genesis propounds only what God hath done, he propounds no arguments to make men believe it: so the Apostles come with a naked message; He that believeth shall be saved, he that believeth not, 
Mark 16▪ 16  shall be damned. In other sciences, and so in all things else, there must be principles else we should run into infinites. If one should ask you, how know you colour? You answer by the light: but how know you the light? You answer by itself: and then you go no further. So if one ask you, how know you whether such a weight be true, you answer, by the standard: but how know you the standard to be true? Only by itself. But this is an argument that the Scripture comes from Heaven, because there is nothing in it, that pleaseth men. Nihil hic humani, there is nothing that is tempered, and modificated to our dispositions.  
Sixtly, 
Use. 4,  if the ways of God are full of difficulty, then labour for a full mortification of sinful lusts: do it not by halves. Whence is it that religion is so hard? All difficulty is from some disproportion and disagreement; and this difficulty here, is from the disproportion between the Law and us: we cannot bend the Law to us, but we must wind up our minds to it. As we say of grief, that it is a reluctancy of the will; so there is a reluctancy here, between the corruption of our nature, and the Law; and this breeds the difficulty: One of them must needs yield. If you put fire and water together, there is no quiet but a continual strife, till one of them get the victory; then all is quiet: So it is in sicknesses; Let a man have a strong disease, and a strong body, he shall never have any rest, as long as they both continue in their strength: But let one of them get the victory, than there is rest and ease: If nature get the victory, than we have our perfect health: If the disease get the victory, yet we are at quiet: and hence are those, lucida intervalla, before death. So it is here; if lusts get the victory, than there is peace indeed, such a peace as it is; men have rest and content in their forlorn estate: but if grace get the victory, than there is a perfect peace. To have quietness and sweetness in religion, is to come to an agreement; and without this agreeing, there will be no facility: the way to make it easy, is to heal your natures. Religion is not difficult in its self; it is as light that is pleasant to good eyes, but yet to bad eyes nothing is more offensive; it is like good meat, that is pleasant to a good stomach, but yet to a bad, nothing is more odious. Heale your natures, and get perfect health, than these ways of God will be easy to you.  

Object.  But you will say; Who is there that can come to perfect health?  

Answ.  I answer, that though you cannot attain to perfect health, it is no matter, so as you can come to such a condition as to be at rest: the body may be at rest and quiet, though there be distempers in some particular part of it. If you would have joy in the holy Ghost, peace of conscience which passeth understanding, labour to make an agreement: you cannot bend the Law, but you must cleanse your hearts, you must wind them up to the peg of holiness, and get Evangelicall holiness which is required and accepted.  
Lastly, if the ways of God be so full of difficulty, 
Use. 7.  than we had need to humble ourselves: if the Law be so holy and so good, and we so averse from it, it must be rebellion, when as you see yourselves so backward to do good, so contrary to it. Let this open a crevice of light, to see your corruption: this is very needful; men complain of the Law, they say that it is hard and written in blood, as Draco his Laws were: they are but flesh and blood, and what can they do? Beloved, this we should not do, but let us reflect on ourselves, as Paul did, and say with him, Rom. 7.14. The Law is spiritual, but we are carnal, sold under sin. Let us be humbled more for this badness of our nature, than for our actual sins: the worse your natures are, the greater and more sinful are your sins▪ for the more nature there is, the greater is the sin: the worse your natures are, the more hatred is there to the Law: therefore abhor your natures, reflect upon yourselves, justify God, and give him glory, and his Law. Psal. 19.8. The Statutes of the Lord are right, and the commandments of the Lord are pure: quarrel not then with the Law, hate it not, as all unregenerate men do. And thus much for the second Doctrine. We come now to the last, which is this.  
That all who look for any interest in Christ, 
Doct. 3.  all that will receive benefit by him, must follow him. They must deny themselves, take up Christ's cross, & follow him: they must tread his steps, be obedient to him in all things, Ro. 8.24. Whom he did foreknow, them also he did predestinate, to be conformed to the Image of his Son, that he might be the first borne among many brethren: that is, all that God hath chosen, he will have them to be like their elder Brother Christ jesus: we must go all in one livery, we must be conformable to him in all things, be ready to do like him, as Gideon said to his soldiers; judges 7.17. What you see me do, that do ye. So Christ who is our Captain and General, saith to us, All ye that will be saved by me, must be like me, ready at a watch word to turn which way I will have you. There are all the relations that may be, between Christ and us, which may cause us for to follow him: He is our King, our Father, and our Master, therefore we must follow him. There are two sorts of men in the world; the first are stragglers, such as straggle abroad like sheep without a shepherd; lawless men, that follow their lusts; these men are privileged men, and may go whither they will: The second sort of men, are they that give themselves to serve Christ, looking for Salvation from him: these must resolve to follow Christ.  

Object.  But here may be some objections raised: you will say, that the Law is the rule of a man's life, how then is Christ the rule?  

Answ.  I answer, that Christ is the example of the rule: as in Grammar and Logic; after the rule, you have an example put; and Christ by his example gives you more facility to perform it.  

Object.  Yea but this rule is too high for us, who is there that can reach it? Take away hope, you take away endeavour.  

Answ.  I answer, that it is true, that none can reach it; yet we must go as nigh it as we may. First, therefore consider that it is for our advantage to have such a rule: in other things, men labour for the best copies and samplers▪ It is absurd for a man to say, I cannot follow the straight rule: Therefore will I have a crooked one. I cannot hit the mark, therefore I will have a false one set up.  
Secondly, it is needful to have the best rule, because we must always grow forwards to perfection; Phil. 3.13.14. We must forget that which is behind, and look to that which is before.  
Thirdly, we must have a perfect rule, to humble ourselves by it: taking Christ for our rule, comparing ourselves by him, we see our own filthiness; and with Peter say to him, Luk. 5.8. Depart from us, we are sinful men. So job seeing God, abhors himself and reputes in dust and ashes, job 42.6.  

Object.  But you will say; If Christ lived with us and we saw him; if he would (as it were) lead us by the hand, it were something; but he is gone.  

Answ.  I answer, that though he be gone, yet he hath left guides to lead us in his stead: he hath left the holy Ghost, and his Spirit with us; who, john 16.13, shall lead us into all truth, necessary for Salvation; he hath left us his Spirit to tell you that this is the false way, this the true; and this Spirit he sends into every regenerate man's heart. Gal. 4.6. As soon as you are sons, he sends his Son's Spirit into your hearts, whereby you cry, Abba Father.  

Object.  But you will say, how shall we know when the Spirit speaks?  

Answ.  I answer, by the Word; what the Word saith, the Spirit saith.  

Object.  But these are but remote guides.  

Answ.  Therefore you have the Saints that went all in one path: First, the Saints that are dead and gone, and then those that now live: You have the Spirit, the Word, and the Saints to teach you; only remember this caution, that the Saints are a rule to you, yet not a perfect one; they go in and out; eye them; but yet eye Christ beyond them, who is the author and finisher of our faith, Heb. 12.2. In all other things and arts, Non est eiusdem invenire & perficere; one man begins, and an other finisheth: but Christ, as he is the author, so he is the finisher of our faith: he hath begun the Doctrine, and the thing, and he will finish it. For the better understanding of the point, I will show you these two things.  
First, the action; what it is to follow Christ.  
Secondly, the object and pattern that we must follow; and that is Christ.  
For the first; what it is to follow Christ: I answer, That to follow Christ, is to resolve to do or suffer with all our hearts, or willingly, what ever he commands, at all times, and all manner of ways. Thete are four things in this definition, which express what it is to follow Christ.  
First, we must resolve to do or suffer any thing that he commands, 
What is it to follow Christ, and how we must follow him.  we must except nothing; we must resolve to obey and do all righteousness, and to abstain from all unrighteousness: we must resolve to go through thick and thin, rough and smooth; we must do as the Romans did, Rom. 6.17. Obey that form of Doctrine that is delivered to us; not one part only, but every particular, from the very heart. The reason for which we were delivered by our Saviour from the hands of our enemies, was, that we might serve him without fear, in holiness and righteousness before him all the days of our lives, Luke 1.75. Let the passage be what it will, safe or dangerous, pleasant or difficult, by poverty or abundance; let Christ lead us through good report & bad report, we must follow him. I put in the definition, to do or suffer; suffering is but an higher kind of action, to do, though you suffer for it: Suffering of itself, (as the Philosopher well observeth) is not commendable; but to suffer in doing Gods will in simple obedience, is to obey without any difficulty.  
Secondly, you must do this with all your hearts, and willingly: this is expressed in the Scripture in 3. terms, Deut. 6.5. to love, serve or follow God with all your mind, with all your soul, and with all your strength. I chose this Word, with all your hearts, the rather, because it comprehends all the rest.  
First, to serve God with all your mind, is to search his will, to plant on it, and to know it: some there are that follow Cephas, others that follow Paul; addicting themselves to their opinions: there are divers opinions of men; Some think this good, others that, without looking to Gods will: this is not to follow Christ with all our mind: When we submit our minds to his, and make his mind to be ours, than we follow him.  
Secondly, to follow God with all our hearts, is to affect that which he doth, and all that he doth affect; when as all that he doth is comely to us; when as we see his Image in his word, and in his Saints, and follow it: men follow the actions in which they see a beauty and comeliness.  
Thirdly, to follow God with all our strength; (by which we must note the executive powers and faculties) is to do all that we do with all our might, and by God's direction, nothing against his will or liking: he that serves God thus with all his heart, when any thing is suggested contrary to Gods will, he saith; I know my masters will, I depend on him, I will follow his advice, and nothing else: this is to follow him with all our hearts.  
I add, to follow him willingly: it is not enough to do the action commanded, but we must follow him, as the sheep doth the bough, with readiness and willingness. Being right, it comes from the regenerate part, every regenerate man finds a disposition to Christ, longing after him, inclining to him as the iron doth to the loadstone, or the stone to the Centre: Many there are that follow Christ, and hold not out, because the Principle is not good.  

Object.  But the Saints themselves find reluctancy, the spirit is willing, but the flesh is weak.  

Answ.  I answer, that oftentimes, the flesh follows obtorto collo, like the Bear going to the stake, yet the spirit brings it into subjection. I cannot better express it than by that of Peter; Christ tells him, that when he was old he should be carried whither he would not: john 21.18. True it is, that he went to the stake willingly, else his death whereby he glorified God had been no martyrdom; true it was, his flesh was unwilling for to do it, yet his spirit overcame it; remember this, that you must do it cheerfully▪  
Thirdly, it must be at all times; many follow Christ, but at a brunt, and in an extremity they fly away, as soldiers from their colours, when as the battle is nigh: or as servants leave their masters in harvest, when as they need them most. Christ would have men know what he expects: as the proclamation was made to the jews, that if any man's heart fainted, he might go back, and return to his own house again; (Deut. 20.8. judg. 7.3.) So Christ deals with us; he tells us the worst before hand; to see whether we will go back or no. Christ deals with us, as Naomi did with Ruth; when she had entreated and persuaded her to leave her, and go back to her own Country again, Ruth· 1.28. When all would not do, and when she saw that she was steadfastly minded to go with her, than she left speaking. Christ tells his followers what they must look for: If they are willing to undergo it, than he takes them, else he takes them not.  
Fourthly, we must follow him all manner of ways; that is, inwardly and outwardly: In both these there is a difficulty.  
There is a difficulty to serve him in the spirit; many an action cometh, that if it were to be done in the outward appearance only, it might be well put off: but to do it in secret, this is hard: when as the Conscience saith, such a thing must not be got; such a thing must be done, such a lust must be subdued; such a duty must not be omitted, this is not enough; but you must profess Christ, wear his livery, and show whose you are: In many things it is easier to do the spiritual, than the outward Act: As Mark. 8.38. Whosoever is ashamed of me, saith Christ, even in this adulterous and sinful generation, of him shall I be ashamed when I shall fit in my glory. To profess what a man is in such company, in such a place, is not much; but you must profess Christ at all times, in all places: In the midst of an adulterous Generation. You must thus follow Christ, else all is nothing. And thus much for the first thing; what it is to follow Christ.  
We come now to the object and example which we must follow, and that is Christ. And here; first, we must follow his Example. Secondly, we must follow his precepts.  
First, you must follow his example; do as he did, set him up as a pattern of Imitation. It would be infinite to show you all his graces: yet I will name some particulars wherein you must follow him, that so we may not be all in the general.  
First, he abounded in love, which he showed in his readiness both to give and forgive. He showed his love in giving, in that he loved men so, that he gave himself for them. (Act. 20.35.) He saith, It is more blessed to give than to receive. For his love in forgiving, he forgave those that did him the greatest wrong, he had compassion on the souls of men, and on their bodies too; For their souls, he groaned to see them as Sheep without a Shepherd: (Math. 9.36.) So for their bodies he fed many thousands of them often times.  
Secondly, For the glory that was set before him, he endured the Cross, and despised the shame. (Heb. 12.2.) that is, he saw God and his glory, and then the good and evil speeches of men were nothing to him: he eyed the glory of God, and despised the glory and shame of men: as you may see, (Luk. 23.8.11.) by comparing them both together. When as Pilate sent him to Herod, Herod was exceeding glad when he saw him, for he was desirous to see him of a long time; because he had heard many things of him, and he hoped to have seen some Miracle done by him; (Luk. 23.7. to 12.) But Christ despised that glory which he might have gotten, he would neither do nor speak any thing before Herod; Therefore Herod and his men mocked him: Here he despised the glory, and the shame too: when as much was expected from him, he neglected all; and so must we.  
thirdly, he was exceeding humble and meek; Learn of me, for I am meek and lowly in heart; 
Mat. 11.29.  This his humility appears in this: First, that he excluded none, no not the meanest. Secondly, he did not render rebuke for rebuke; 1 Pet. 2.23. He endured all. Thirdly, in that he was ready to part with his right and his life. Fourthly, in that he washed his Disciples feet.  
Fourthly, he was diligent in his calling publicly and privately; he went abroad, preaching upon all public and private occasions, ready to take all opportunities to do good: he takes occasion to comfort the woman of Samaria at the Well; (john. 4.) so when as he saw them striving for the upper place at the Table, he takes occasion to discourse of humility: (Luk. 14.) He did consider the end, wherefore he came. This was the end of all his coming to do good. It was his delight to do Gods will: all he did, it was God's Work, he did it to glorify him: and for the good of men, which was an other end wherefore he did it.  
Fifthly, he was ready to suffer any thing, to be despised, to undergo any thing at his Father's pleasure: he subjugated his desires to his Fathers, and he did rejoice in it. (Mat. 11.25.) I thank thee O Father, Lord of heaven and Earth, because thou hast hid these things from the wise and prudent, and hast revealed them to Babes and Sucklings, even so Father; for so it seemeth good in thy fight. It had been more for Christ's honour, to have had wise and great men to follow him, but he rejoiceth in this; that God had hid him from those, and revealed him unto Babes, for that was his Fathers will. So we must rest contented with any thing, if it be Gods will.  
Sixthly, Christ likewise fulfilled all Righteousness; (Math. 3.15.) he was full of zeal for his Father's glory; follow therefore his example in all these. And not only his example, but his precepts too. First, believe in him; this is the great Work of God, this is the work he accepts, (joh. 6.29.) To believe on him whom the Father hath sent. This is the first precept. The second precept is, Repent for the Kingdom of God is at hand: (Math. 3.2.) The third is, to abound in love unto one another: Follow Christ then in these his precepts, and in his examples.  
If then all that look for any interest in Christ, 
Use. 1.  must follow him; then in the first place, learn from hence not to be auricular but real Disciples; do not make a profession, get not knowledge in the brain only but act it too. This is the difference 'twixt Christ's and other men's Disciples; if a man follow Aristotle or any others, it is enough to know and hold his tenets: but he that will follow Christ, must follow and do his precepts, must imitate him. The difference between Divinity and other Sciences, is this: in other Sciences if you understand them it is enough; but in this it is not enough to know it, you must do it. This is like lessons of Music, it is not enough to know them, but you must practise them: it is like a Copy of writing; you must not only read it, but you must act it, and learn to write after it. We must not only know what temperance, patience, and love are, and the like; but you must act and practise them: we must believe and undergo the Cross, if we will belong to Christ: john 6.45. Every man that hath heard and hath learned of the Father, cometh to me. God makes us fit to follow Christ, he declares the truth, and bows the will: he teacheth the Creatures, the Bee, and the Stork to do thus and thus; he puts a secret instinct into them, which makes them do that they do; and so he doth with his Children: he makes them of Wolves, to become Lambs; he makes a thorough change in them: It is doing, that makes you Christ's Disciples; if it were but to know, it was nothing. Consider what ye practise, and how far ye do Gods will: we look not only for the knowledge, the remembrance, and repetition of what we preach, (though it be good to repeat what we hear, and it is ill to omit it;) but we look you should practise what you hear; we would see the Milk, and the Fleece, not the Hay again: we would see your defects and weaknesses amended, and those duties performed that you neglect.  

Object.  Yea but you will say, you do practise what you hear?  

Answ.  But I say unto you, as Samuel did to Saul, when he told him he had kept the Commandments of the Lord; What then, saith he, mean these Bleat of the Sheep in mine ears? (1. Sam. 15.14.) If you are Christians, if you practise what you hear, what mean those oaths we hear; what means this Drunkenness, this Idleness, this vanity and pride in apparel, this greedy seeking of profit, this profaning of the Sabbath which we see? What mean all these if you keep the commandments? Those that follow Christ do acknowledge him, they practise what they hear, and no more.  

Use. 2,  Secondly, if all that look for any interest in Christ must follow him, this excludes all those, who say they are jews and are not, (Rev. 2.9.) Such as profess themselves to be Christ's and are not: they wear his livery and badge, but yet are false hearted. We follow Christ, you say, but if you do, let me put you to some Interrogatories.  
First, are you contented to be divorced from all else, and to make Christ yourself? To deny your pleasures and your profits, like james and john, Matthew 4, Who left Fathers, Nets, and Ships; and like the Apostles, Who forsook all and followed him? Will you part with every thing, with every sin and vanity for Christ? 
Mat. 19  The young Man must sell all, if he will follow Christ, and this he was loath to do.  
Secondly, are you contented to bear all that he boar; I mean not in the same measure, but are you able to be baptised with his Baptism, and to drink of his Cup? 
Math. 20.22  Are you content to be despised and hated as he was? You must do it in your measure, though not in that degree that he did. 2. Tim. 3.12. Thou knowest (saith Paul to Timothy) what persecutions I endured: yea, and not I only, but all that will live godly in Christ jesus, shall suffer Persecution, It is this living godly that brings persecution; the being downright and bawking nothing; because the Devil is then our enemy, and will stir up men against us; he will nibble at our heel▪ If we live not godly, we are not then his enemies, he will let us go. If there be war betwixt two Nations, suppose Dutch and Spanish, either of them meddling with English, or French that are but indifferent, they let them alone, because they are indifferent men and not their Enemies; So doth the Devil, he lets men alone who are but indifferent; but the Saints who are enemies, they are sure to smart for it if he meet with them.  
Thirdly, if you follow Christ, is the same mind in you as was in Christ, (Phil. 2.5.) Are you affected as he was? David was a man after Gods own heart, Act. 13.22. So every Christian must be affected as Christ was. Do you hate those things that he hateth? Do you not only abstain from them, but also hate them? Are you zealous for God's Glory? Are your Souls vexed for the unclean conversation of others? Then it is a sign that you follow Christ.  
Fourthly, what do you do? Do your actions second your desires? Are you like David? Acts 13.22. Are you men after Gods own heart, which will fulfil all his will; or are you of your father the Devil, and fulfil his lusts? john 8.49. Christ useth this argument, to prove that the jews were of their father the Devil, because his lineaments were in them, as the fathers are in the child's; you are murderers and Liars as he was, john 8.49. Therefore you are his. So I would have you consider what you do; see whether you are holy in your conversation: if you are not, Christ will discard such servants, and all the world shall know it, that you are none of his, if you are not ready to do any thing for him. His life must be in all those that are his, his Image must shine in them, they must have his graces.  
Fiftly, how do you do, that you do? Do you it with a perfect heart or no? 2▪ Chro. 25.2. Amaziah did much, but yet he did it not with a perfect heart. Some follow Christ in the fair, but forsake him in the rugged ways, as the 2. ground did: Some follow him for themselves out of a self-love: Some for a Kingdom, as jehu. Some follow him, but yet at a pinch they will start aside like a broken Bow, as the Israelites did, Psal. 78.57. Some follow him and afterwards fall away, as jeroboam and Reoboam; 2 Chron. 10.11.12. But now how shall we distinguish these? Do these interruptions hinder us from Christ? What shall we say? All sheep are not of the same strength; Some are Lambs and can go but softly; and Christ is a merciful Shepherd that casts off none; now how shall we distinguish? The Saints go off and on, and so do wicked men, what is the difference between them? This is necessary to be known, because men are apt to deceive themselves: they say there is a similitude between Saints virtues and sins, and theirs; look on the outside, and there is little difference. David and Peter, they sinned foully; their sins in outward appearance were like to other men's: So for their virtues; 
Differences between the falls of the Saints and other men's.  stupidity doth oft times act the part of true virtue. Take one that is ignorant, he dies patiently; because he knows no danger, as well as a godly man that is sure of Heaven▪ both may be abstemious and patient in show, but now we will distinguish them.  
First, though the Saints fall, yet there is never any way of wickedness found in them: 
Psal. 139.24.  there may be infirmities in them, but there is never any constant continuance in any sins of omission or commission: A holy man may forget himself, but yet ye cannot say, that he is a covetous man, or a wicked man; holy men sin, but it is out of an incogitance, do but put him in mind, they mend all; put another man in mind never so often; tell him of his swearing and drinking, yet he doth it again.  
The sins of holy men proceed from passions, and passions last not long but quickly vanish. David was transported with Passion, and Peter with fear; The Saints sin not out of deliberation, they recover quickly again, there is no course of sin found in them; if their sins proceed from either of these two, incogitancy or passion, they are quickly at an end. I speak not now of sins that are not revealed, for in such they may continue all their lives, as the Patriaches did in their polygamy: but as for other sins that are revealed, 
Psal. 139.24.  the Godly never stand in the way of sinners: They may perhaps cross the ways of sin, as thiefs do the high way, yet they walk not in the ways of sin, They sit not down in the seat of the scorners.  

Psal. 1.1.  Secondly, the Saints, as well as others may be subject to sinful lusts, that may prevail and carry them away: but the matter is not so much, what affections we have, but how we stand affected to those affections. A holy man may have a month's mind to an old sin, he may delight in it, and incline to it, because there is flesh in him: but yet he dislikes that liking, and disaffects that affection, and disapproveth of this approving: and this he doth not from checks of conscience, but he doth grieve for that love; and sorrow for that delight, as being contrary to the will of God.  
Thirdly, an evil man and one that is not sound hearted, acts himself in sinning, but a Godly man doth not so. To understand this, you must know, that after regeneration there is another self. Rom. 7.17. It is no more I that doth it, but sin that dwelleth in me. I am another man now I am regenerate; sin is but an inmate. In a wicked man, good is but an inmate, he may say it is not I, but the good that is in me doth this. Wicked men they have no thorough change wrought in them, therefore they do good only by fits; a godly man being every way himself, not being transported with Passion, let him stand on equal terms with sin, let not sin get the hill and the wind, let him remember himself; being freed from violent passions, he sins not: Regenerate men sin, yet the Peace is not broken between God and them, because their minds never yield to sin. As it is betwixt Princes that are at Peace, though Pirates of either nation rob the others subjects, yet it breaks not the peace; it being done without the will of the King: So it is with sin in God's Children, it breaks not the peace betwixt God and them, because it is but a rebel, and they agree not to it. There is a difference between the entertaining of sins as thiefs and robbers, and as guests; Wicked men entertain sin as a guest; the godly man himself never sins, and he entertains sin but as a robber.  
Fourthly, those that follow Christ but in s●ew, and only wear his Livery, they often fall off, they can do nothing: many unclean persons and Drundards often resolve to leave their courses; but because their hearts are not changed, it is but a purpose, they fall back again. Because purposes arising from the flesh are mutable, they are as the flowers of grass, they quickly perish: so are all the thoughts of civil men; they are flowers indeed, and the best flowers that the flesh can afford; yet they quickly perish, because they are from the flesh, because they are far from grace, and come not from an inward change: but the purposes of God's children, they come from a change within, which makes them able to perform them. If you find yourselves unconstant that you cannot command yourselves, you are not right. Christ finds this fault in you, and so doth james, jam. 1.8. You are double minded men and unstable in all your ways; that is, you partly look on God, partly on sin, and know not which way to go▪ you are in an aequilibrio, nothing preponderates you one way or other; you are in the ways of God, and in the ways of sin, and this makes you unstable. Opposite to this, is a single minded man, who looks only to God; other things being put in, yet he still looks to God: such may be subject to ebbings and flow in and out; yet this is the difference, though they are shaken, yet they are like to Trees that have a good root, that holds them up that they do not fall: they are like a ship that is tied to an Anchor, they wag up and down, but yet they remove not: other men, and wicked men are blown away like chaff, they continue not, 
Psal. 1.4.  they are driven with the wind like waves, because they have no root.  
Thirdly, 
Use. 3.  if every one that will have any interest in Christ must follow him, then learn from hence not to stand at a stay, set no limits to your holiness: Look to Christ, he is our pattern; Heb. 12.2, grow up to full holiness, be still mending, and mending according to the Copy: there is no man that doth follow Christ rightly, but doth this. Let men set limits to themselves, to have as much as will bring them to Heaven, there is only a self-love and a self-seeking in them: but if you do it for God, you will endeavour the utmost. When men find fault with holiness and exactness, and secretly limit themselves, and say with him, Deum colo ut par est, we will do that which shall be fitting and no more, it is a sign they do not follow Christ, that it cometh not from God: if it came from God and love to him, you could not but endeavour perfection. I would but ask this question of you; do you make God your utmost end or no? If you do, then appetitus finis est infinitus, you would never stint yourselves: if you do not make him your utmost end▪ then you will limit yourselves. If a man desires money for such an end, when he hath the end the desire ceaseth: so if a man desire Physic for health, he desires only so much as shall gain his health: but if a man make money his utmost end, he sets no limits to it. Thus it is with every holy man that desires grace, and makes it his utmost end; he sets himself no limits: you must not set yourselves any bounds in grace. When you find this disposition in you, that you are not ready to complain for want of Grace, but to justify yourselves; when as you do not see your lameness, and that corruption which is in you, you have not the Spirit; for that convinceth men of sin, and of righteousness, and of judgement: john 16.8. You would be then complaining of yourselves: if you had the Spirit: if you follow Christ, you must cleanse yourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God, 2 Cor. 7.1. Let that mind then be in you that was in Christ, Phil. 2.5. follow him to the very utmost.  
Fourthly, if all that look for any interest in Christ must follow him, then learn from hence not to go before him: we must follow Christ, go not then before him in any thing: in your opinions yield to his will, let no desire run out, but know first whether it be Christ's will or no; you must resign yourselves to him in every thing, in all conditions you must follow him, do not therefore choose your conditions: he saith to one, sit here; to another, sit there; in high or low places; he is the great Symposiarch, he placeth you were he pleaseth: and you must rest contented: So for your works and calling, he gives you your work to do; Christ is the Master, and good reason is there that he should appoint the work: So for suffering, if he who is the General commands it, ye must do it. So for Physic and corrections we would rather have other than that he appoints us; yet we must resign all to him: we are subject to preconceptions. james complains of this, (jam. 4.13.) Go to now ye that say, to morrow we will go to such a City and continue there a year, and buy and sell and get gain; whereas you ought to say, if the Lord will: you go before and do not depend on Christ by resigning yourselves to his providence. Remember then that you are but Creatures, and must follow Christ in every thing as servants to him; A servant doth not say, I will go to such and such a place to morrow, because he saith, that he knoweth not his Master's will: so a child that is under Tutors, cannot go whither he will: say not then to morrow we will do thus and thus, boast not of it, preconceive not of such an estate; if you do, it is sinful; for than you are your own guides, and follow your own ways and not Christ.  
Lastly, learn from hence to do what you do from an inward principle: we must not be drawn after Christ as beasts, but we must go on our own legs. Many do follow Christ, but other respects do carry them: some men's company carries them; and these are but carried in the stream. Some are set on with other respects, some other wheels set them on work, as the spring doth the clock: such as these do not follow Christ.  
Now the means to follow Christ are these.  
First, seek to Christ; None can come to me, except the Father draw him, john 6.44.  
Secondly, love him; If you did but love him, you will like the Spouse in the Canticles, follow him in all places, Cant. 3.  
Thirdly, feel the burden of sin, Satan's yoke, and then you will come unto Christ, whose yoke will then be easy; Math. 11. ult.  
Fourthly, believe in him: He that comes to God must believe that he is, and that he is a Rewarder of all such as seek him▪ Heb. 11.6. There are promises that you shall have a hundred for one even in this life: if you follow Christ; beeleeve them therefore▪ and then you will follow him.  
Fiftly, have patience, possess your Souls with it, without this you continue not, as the fourth ground did which brought forth fruit through patience. And thus much for this Text.  
FINIS.   

THREE SERMONS UPON THE SACRAMENT OF THE LORDS SUPPER.  1 john 5.14. 
And this is the assurance which we have in him, that if we ask any thing according to his will, he heareth us.  
THe scope of the holy Apostle in this Chapter, is to set forth some of those principal privileges we have by jesus Christ. One main and principal (which is the greatest of all the rest) is, that through him we have eternal life; And therefore (saith he) know this, that when you have the Son once, you have life in the 12. verse, He that hath the Son hath life, and he that hath not the Son, hath not life. Therefore (saith he) have I written this Epistle to you for this purpose, that you might consider well what gain you have by Christ jesus. These things have I written, (saith he) in the verses before this that I have now read unto you, to you that believe in the Name of the Son of God, that you may know that you have eternal life. After this he names another great privilege, that we have by Christ; mentioned in this verse, that I have now read unto you. This (saith he) is the assurance we have in him, that whatsoever we ask according to his will, he heareth us. This is the second great privilege we have by Christ, we shall be heard in all our requests: it is no more but ask and have 〈◊〉 up what petition you will, if you be 〈…〉 once, you have this assurance, that he 〈…〉 you: but he delivers it with this 〈…〉 must first be in him: We have 〈…〉 him (saith he) that if we ask any 〈…〉 to his will, he heareth us. So that 〈…〉 are two plain points lying 〈…〉 us.  

Doct. 1.  1 That except a man be in Christ, he 〈…〉 he ought not to apply to himself any 〈…〉 spiritual privileges, that we have by him: if we be in Christ, this and all other are ours; if you be in Christ, (saith he) than you have this assurance, for we have that assurance in him. The second point that the verse affords us, is,  

Doct. 2.  2 That whosoever is in Christ, whatsoever he asks he shall have it. Now my full intention was, only to have handled that which is mainly aimed at in the verse (for the other you see is but touched by the way) which is this great privilege that belongs to all Christians, that whatsoever they ask in prayer according to the will of God, they shall be heard in it: But because I understand you had a Sacrament appointed for this day, I have altered a little that course; the hearing of that hath somewhat diverted me, & caused me at this time to pitch upon the other point which I named to you; That except a man he in Christ, he ought not to apply any privilege to himself; if he be, I say, all belongs to him.  
When you come to receive the Sacrament it 〈…〉 great privilege to meddle with those 〈…〉, to have those symbols given to 〈…〉 love and favour of God in Christ; but 〈…〉 must remember this that except you be 〈…〉, you have nothing to do with him, and 〈…〉 it is a fit & necessary point for this 〈◊〉 For when the Apostle would give directions to the Corinth. what they should do, to prepare themselves to the Sacrament, that they may be worthy receivers; he gives it in this short precept: Let every man (saith he) examine himself, & so let him eat this bread and drink this cup. 
1 Cor. 11.28.  Now what is a man to examine himself of? Surely every one that comes to the Lords Table, is to examine himself concerning these two things.  
1 Whether he be in Christ, and so whether he hath any right at all to come near to him in that holy ordinance.  
2 Though he be in Christ, yet he must examine himself, whether he be particularly prepared, quickened, and fitted; whether his heart be put into such a trance of grace, or fashioned so as it ought to be, when he comes to the immediate performance of such a duty as that is. Now because I handle this point, but only for this particular occasion, I will not enter into such a manner of handling of it, as I was wont to do at other times, but only take up so much of it as may serve for the present occasion; Therefore because I say this to you: That except a man be in Christ, he ought not to take any privilege to himself: we will, First exhort every man to consider whether he be in Christ: for this is the present question which any 〈◊〉 heart would ask, when he hears this 〈◊〉; Why, if all the privileges be 〈◊〉 upon my being in Christ, my main 〈…〉 to examine whether I be in Christ or no. 〈…〉 because a man may be in Christ and yet 〈…〉 by some interveniall sin, by 〈…〉 disposition of mind and heart, that may 〈◊〉 on him, from the actual enjoying of the present fruit and benefit of that privilege which belongs to him: therefore we will first give you rules to examine yourselves whether you be in Christ or no. It is very useful to all that now are to receive, or at any other time; its useful you know too, not only upon such an occasion as this, but upon all occasions; and therefore a point, that men magnify so much, I say, there was a time when they were exceeding good: but sin hath blowed upon them, it hath blasted the beauty and vigour of them, so that now when the Lord looks upon them, this is the sentence that is pronounced of them, you know, in Eccl. 1.14. They are all vanity and vexation of spirit. Consider if thou be able to look on all these things (even the best things the world hath) as things being but mere vanity; things wherein the Lord sowed not men's happiness, and therefore thou canst not think to reap it there. If you mark but the expression the wise man useth in 〈◊〉 saith he; All things under the Sun are but 〈…〉 there is a reason contained in those 〈…〉 are but vanity; for waters you 〈…〉 not higher than the 〈…〉 carry not any thing higher than 〈…〉; so all the creatures that be 〈…〉 be but under the Sun, 〈…〉 ascend to that happiness 〈…〉 the Sun, nor carry you to that 〈…〉 is above, for happiness is 〈…〉, laid up in Heaven. Therefore 〈…〉, all things under the Sun if they be considered to make a man happy, they are but vanity: Now consider whether thy judgement be so of them or no, whether it be conformable to the holy Ghost, whether thou hast this conceit of all other things, but the quite contrary conceit of jesus Christ; whether thou canst think of him, as of one that is most excellent and thy chiefest treasure, as one that is far beyond all these, as one upon whom thy heart is pitched, as one in whom thy happiness is contained.  
4 Again, a man's treasure is that which he will be at any cost to get, he will be at any pains to attain it. It is that, on which his 〈◊〉 is bestowed, and affections are occupied 〈◊〉. Is it so with thee when thou 〈…〉 to Christ jesus? art thou willing to 〈…〉 more cost and pains to get him, than any 〈…〉 beside? Is thy heart and affections 〈…〉 upon him? For where a man's treasu●● 〈◊〉 there his heart is. 
Math. 6.21.  I do not ask whether 〈◊〉 bestowest more time upon the matters of grace, than the duties of thy calling; but, whether thou dost them with more intention, whether thou bestowest thy time and pains upon them, as upon that which thou reckonest thy treasure, far exceeding all other?  
5 Fiftly, consider whether thou art willing to part with any thing rather than with Christ jesus. for whatsoever is a man's treasure, you know a man will part with any thing rather than it. Is it so with thee? hadst thou rather part with any thing than with Christ? than to part with a good conscience; with the graces of the Spirit, or with any thing that tends to holiness to build thee up further in the work of God's grace? I say, consider whether thy heart be willing to part with any thing rather than with Christ; for thou shalt find this, that Satan and the world will cheapen Christ, and when they come to bidding, they will bid well. Consider whether thy heart can give a peremptory answer to the world, and say thus; I will not sell 〈…〉 I will not sell a good conscience for any 〈…〉 when Satan and the world bid 〈…〉 tell thee as he did Christ, that he 〈…〉 all the riches, 
Math. 4.8, 9  and all the glory in the 〈…〉 wilt part with Christ; Consider 〈…〉 be ready to deny whatsoever 〈…〉, (as he will be sure to offer that 〈…〉 most suitable to thy disposition) 〈…〉 heart hath taken this resolution to 〈…〉 Christ is my chiefest treasure, I will 〈◊〉 with all therefore, I will part with liberty, with life, with goods, with credit, with pleasures with profits, with whatsoever is near and dear unto me, rather than I will part with the Lord jesus. If this be thy heart's resolution and mind, than Christ is thy chief treasure; that's the second thing.  
3 Thirdly, consider what is thy chief joy and delight, what is thy life; (I put them together, for that which is a man's chief joy indeed, is his life.) For we know life is nothing else but that joy which the heart hath, whereby it is nourished and fed as it were; for life is not to have body and soul joined together, to be a living man, in that sense we usually take life; for if that were life, than those in hell should not be said to dye the death; for you know in hell there is a conjunction of soul and body, and yet men are not said to live there; for it is death which is the punishment of sin: and indeed you shall find that there is something a man's heart cleaves unto, wherein he rejoiceth, which is the same with his life. Therefore look as the Soul enlivens the body, so the conjunction of the present things which he reckons his joy, that is, his life, enliven his soul, he cannot live without them. Now if Christ be thy chief joy, thou wilt find this, that thou canst not live without him, as men are wont to say of their delights; Such a man cannot live without such a thing; so it is true of every man that hath taken Christ, he is not able to live without him. This life is no life, and therefore if there be but a separation between thee and Christ, if a man's conscience be as it were clouded for a time, he finds no rest, he doth as the Spouse in the Canticles; She seeks from one place to another, 
Cant. 5.6.  and gives herself no rest, till she find him; and why? because it was he whom her soul loved. So you shall find, Beloved, whatsoever it is that your soul's love, whatsoever you make your chief joy, you will take no rest, but as far as you love and enjoy it. Therefore for the finding of this, whether Christ be thy life and thy chief joy, consider what it is that thy thoughts feed upon; every wicked man, every man that is out of Christ, there is something that his thoughts feed upon, some things there are, in contemplation of which the soul solaceth itself; some pleasures that are past, present, or to come; the very thinking of these are the greatest joy of his heart, he rolls them under his tongue; even as a Servant that hath got some dainty bit out of his Master's presence, and ●ates it in a corner, so the soul of a man hath out of Christ some secret, some stolen, some unlawful delights, that it feeds upon and delights in: Consider therefore well with thyself, what breakfast thy morning thoughts have (that I may so say) what breakfast they have every morning, what is that Pabulum, that food of thy soul, wherewith thy thoughts and affections are nourished and refreshed from day to day; whether it be some carnal pleasure, some reflecting on thy state, upon thy wealth, upon thy friends, or whether it be on Christ. See (as David exercised it) whether be they thy songs in the night time? All carnal men have something past whereby they comfort themselves, 
Psal. 42.8.  something present where by they cheer up their hearts, something to come, something in hope. So every man that is in Christ, he hath the comforts of the Spirit, the meditation of the privileges that he hath in Christ, the hope of God's favour; These are his appointed food, these are the things that his soul feeds on in secret; yea the very works that he doth, that seems to be the hardest part of a Christians life, the very works that he doth in serving the Lord from day to day, even that is his meat and his drink; that is, it is as sweet and acceptable to his soul, as meat and drink is to the hunger and thirst of his body. Now consider with thyself whether it be so with thee; whether that which is thy continual feast, without which thou canst not live, be Christ; or the assurance thou hast, that he is thine and thou art his; whether it be the privileges thou hast in him; and the things that belong to the kingdom of God; See whether these be thy life, the things without which thou couldst not live; or whether it be some thing else, some stolen delights, some unlawful pleasures, some thing else that thy soul and affections are set upon. This is the next thing by which thou mayest try thyself whether thou belong to Christ or no, to consider whether he be thy chief joy, whether thy soul be most filled and satisfied with him. And this is the third thing.  
4 The fourth is; to know whether he be thy chief Refuge; If thou be one that hath taken him and received him, I say, he is thy chief refuge. For every man hath some refuge, some castle or other to which his soul retires in all difficult and doubtful cases, by reason of that indigency, that insufficiency to which the nature of man is subject▪ There is something that he must have to lean unto, (mark it) for mankind is like that generation which the Wiseman speaks of: You know it is said of the Connyes, They are a generation not strong▪ and what then, 
Prov. 30.26.  and therefore they have their burrows to hide themselves in. I say such is the generation of mankind, he is a weak creature, a generation not strong, therefore there is something that he must lean to, something out of himself, some sufficiency besides himself, some strong hold, some refuge every man hath; I say every man hath some refuge or other, whither he thinks his soul may go, and there he may have succour in cases dangerous and in troubles. Now consider what is thy refuge, whither thy heart runs in all such cases, to what wing, to what strong hold: In dangerous cases, you see every creature hath some refuge or other: The Child runs to his Mother. The Chickens run to the hen. The Fox to his earth, the Connyes to their burrows; so every creature to their several corners and receptacles proper to them: I say so it is with every man, so hath every one of you to whom I speak, there is somewhat that is a secret refuge to which your hearts fly. Now consider whether that be Christ or somewhat else. A covetous man (or rather a man of this world) he hath wealth for his strong hold, in which his heart comforts itself; well, saith he, what change of time so ever come, yet I have an estate to hold me up; and when he is ill spoken of abroad, yet he applauds himself with that he hath at home; The Courtiers, they have the Prince's favour, that is their refuge wherein they comfort themselves; Those that are given to Company they have good fellows, such as they, that are their companions▪ and so long as they speak well of them, they ●are not who speak ill of them; Some have a refuge of this kind, some of another, every man hath his refuge. If you will look into the Scriptures, you shall see David's refuge, in any distress, upon any occasion; At Ziglag he comforteth himself in the Lord, 
1 Sam. 30.6.  his hart did fly to him, as the chickens fly to the hen, there he comforted himself, there he shrouded himself, there he encouraged himself in the Lord. When he fled from his son Absalon, was not the Lord his refuge? Yet (saith he) he is my buckler and my strong hold, Psalm. 3, which was made upon that occasion. What was Jacob's refuge when he fled from his brother Esau? Did not he go to the Lord, and seek to him by Prayer? 
Gen. 32.12,  Lord thou hast said thou wilt do me good, now I fly unto thee, I beseech thee perform thy promise, thou art my refuge. Consider others now, what was their refuge. judas▪ when he had betrayed his Master Christ, and his conscience was upon him for it; he goes to the high priests and brings the silver to them, why, saith he, you set me a work, you are the authors of it, and I hope to find some comfort from you; you see he found little comfort in his mind, yet that was his refuge. The Kings of Israel and juda when they were distressed, they fled to Egypt and to Ashur, to this or that help, which (the Lord said) were broken reeds to them, but yet that was their refuge. This is the manner of every man being out of Christ, of every unregenerate man, that is in his natural estate, some refuge he hath; friends, or wealth, or credit, or the favour of the Prince, something or other it is▪ and if he be destitute and have no refuge (as sometimes it so falls out) than his heart is shaken as the leaves of the forest, Their hearts were shaken even for fear of the king of Aram, 
Isaiah 7▪ 2.  as the leaves are shaken in the forest; and why? Because they knew not how to defend themselves: they had no refuge to fly to. So you see it was with Belshazars' heart; so Achitophel; and so Saul; when he sees that he must die the next day, and that there was no refuge for him: then I say their hearts sank and died within them. And now consider how it is with thee, what is the refuge to which thy heart flieth, and which thy heart makes most account of (for every man thinks with himself, change of time may come, & what shall be my comfort what shall be my strong hold at that time.) Dost thou fly to jesus Christ? is he thy succour when thy heart is dejected at any time & faints within thee? from which fountain dost thou fetch thy comfort? Dost thou fly to Christ, to comfort thyself in him, when thou art in a doubtful case, that concerns thee as much as thy life? whither dost thou go for counsel and direction? is it to Christ, to beseech him to guide thee, to direct thee, when thou art pressed hard? whither doth thy heart go for succour and for help to keep thyself safe? Is it to Christ, or to some what else? My beloved, I assure you this, that a carnal man that is not in Christ, in these times of distress knows not whither to go; he dares not go to Christ, for he fears that it shall be asked him, upon what acquaintance? for he hath been a stranger to the Lord, he was never acquainted with him: but a carnal man that is out of Christ, he goes to his muses, he goes to his farms, he goes to his bushes, as the hunted hare was wont to do, to go to the places that she used when she lived quiet, thither she flies when she knows not how to escape: so in that fashoni it is with men, look what things they were wont, to which their hearts had recourse in time of prosperity, and what their haunts have been; to those bushes they fly: But alas! they are but bushes, such as will not defend them. But now the Christian on the other side, the muse, the farm as it were (it is but to express it to you) that his soul is acquainted with, the strong hold that he was wont to fly unto, upon every several evil, upon every ordinary doubt, upon every dejection, discouragement and fainting of heart; he was wont to fly to Christ, and there he was wont to find comfort, and thither he goes in time of greatest difficulty in the day of death, and there he finds comfort. Consider if he be thy chief refuge, for if thy heart hath taken him as he is thy chief excellency, thy chief joy, thy chief treasure; so he will be thy chiefest refuge, yea when all things else are taken away, yet that cover remains safe: Suppose thou be in prison, suppose thy credit be taken away, (I mean) thy worldly credit (for the other credit cannot be taken away from any man that hath Christ:) suppose thy life be taken away, suppose thou be stripped of all that thou hast; yet thou hast Christ for thy chief refuge, and thou thinkest so, and thy heart is satisfied with it. As Paul saith, when he was a prisoner, when he was naked, when he was destitute, when he was stripped of all, 
2 Tim. 2.12.  yet (saith he) I know whom I have trusted; As if he should say, yet I have him safe, yet my cover is over my head, yet I am safe in my castle, I have chosen him, I have him in death, yea then Christ he is advantage, he is a cover, a castle, and a refuge.  

Answ.  5 Last of all: consider whom thou settest up for thy chiefest Commander, who it is to whom thou givest the chief command in thine heart. You will say how shall I know that? Why (my beloved) he whom a man feareth most, 
Quest.  and loveth most, that is he whose friendship above all others he would least lose, and whose dislike and separation he doth most fear▪ certainly he will be most obedient to him, he will be most observant of him. Art thou so to Christ? take all the things in the world, if thou set up him, as him whom thou most fearest and lovest, thou wilt most obey him: So again, he whom thou thinkest can do thee the greatest good, and the greatest hurt, him thou wilt most obey; if thou thinkest in good earnest that Christ is able to do it, certainly than thou wilt most obey him. As for example, if thou look to any man in the world, a man that is out of Christ, he thinks that the favour or the wealth of the King, can do him more good and more hurt, than the favour, or the loss of the favour of Christ; He thinks that wealth, or credit, or something else, (many things there are that he thinks) can do him more good and more hurt; therefore he more respects their command, than the command of Christ; but a man that sets up him for his chief Commander, he regards nothing else when it comes to cross it, when it comes to thwart any command of Christ, because he saith thus to himself in his heart in secret: It is the Lord that can do the greatest good, and the greatest hurt, therefore I care for no more. So Naboth he cared not for ahab's wrath. So Mordecay cared not for Hamans' displeasure: 
Hest. 3.2.  so did the Apostles, they cared not for the High Priests, nor what they could do, Act. 4. So did the 3 children (as you call them) they cared not for the fiery furnace of Nabucadnezar, 
Dan. 3.16.17.18.  nor for all that he was able to do; and why? because they thought that Christ, that God was able to do them more hurt, and more good. Now take any Commander in the world, when you regard not the punishment, nor the reward that he is able to inflict or to give you, his authority is gone; Now when you set up Christ, and think so of Christ, you are ready to obey him, and obey him rather than any other. Therefore consider with thyself this, and consider seriously: ask thy heart the question, what is that thou settest up to be thy chiefest Commander? For there are three great Commanders in the world, that divide all mankind between them almost: And that is wealth, and estate; worldly credit and honour, to live in esteem; pleasures, and delight. Now think with thyself when any of these three great Commanders come with any command, contrary to that which Christ commands, think with thyself what thou wilt do in such a case, what wast thou wont to do, look to past experience; look back to thy former ways, see what thou wast wont to do; think with thyself when such a Command comes, what thy heart reasons upon; if concupiscence, if a strong lust, if a strong impetuous desire come, and bid thee to do something, which is contrary to that which Christ would have thee to do, what art thou ready to do in such a case? If thy profit, the mainetenance of thy estate, thy liberty, thy wealth, thy convenience in this world come and command thee to do one thing, and thy conscience (which is Christ's vicegerent) come in his stead, and command thee another thing, what art thou ready to do in that case? So when thy credit, thy honour, and reputation, thy vain glory shall come and bid thee do one thing, and Christ shall bid thee do another, what is thy resolution, what art thou wont to do? By this thou shalt know whether thou settest up Christ, as the chief Commander in thy heart or no, whether thou givest him thy chief throne, whether thou exaltest him for God in thy heart; you know when you exalt him for God, every thing than yields, if in truth he be set up for God in thy heart: Therefore consider what it is that thy heart sets highest, whether thou exaltest him most, whether (when any of these threatening, crying commands come) thou canst give them an absolute denial, and say with thyself, I will not obey you; and if they threaten imprisonment, or disgrace, and loss of life, and if I do not obey such a lust, I shall be wrung and pinched for it, I shall lose such delights: well, I am resolved to bear all this. On the other side, when they shall come with fair proffers, you shall have this honour, and this advancement, and this convenience: If thy heart can say now, I will have none of you, for I see it is a command contrary to his that is above, whom I have set up for my chief Commander, whom I resolve to obey, whom I take to be greater than all the friendship in the world, than all the profits, pleasures, and credits in the world; I say thus examine thyself what thy heart is toward Christ, what it is to his command; and (let me touch that by the way) thou must also show thy obedience to Christ, in thy obedience to others. My beloved there are indifferent things, that are in themselves not of moment one way or other, whether we do them or not do them; and though the omission of them in themselves be nothing, yet when it shall be of contempt, and neglect of those that are set in superior place over you, in such a case you ought not to do it: this is a rule, and a true rule in divinity, that indifferent things may be omitted except in two cases, in case of scandal, and in case of neglect, and contempt of authority: therefore when there is neglect, when men show contempt, for that cause it is to be done, though for the other it is not to be done. This I touch but by the way, that you may consider it in your particular occasion.  
Now my beloved, you see these five things, by which you may know if you have taken Christ, or no: ye know when a man comes to examine himself whether he be a fit man, a man that hath any right to come to the Lords table, he must consider whether he be in Christ, otherwise he hath nothing to do either with this privilege, or with any other. Now to be in Christ, there must (as I said) go a double act, there must be one on thy own side, there must be one act on thy part to take him; and there must be an act on his part, there goes out a strength and a virtue from him by which he takes thee and comprehends thee. The time is past, & I cannot proceed further; only remember this that hath been said to you, and examine yourselves by it, whether you be in the truth, whether you make Christ your chief Excellency, your chief Treasure, your chief joy, your chief Refuge, your chief Commander; if thou find that thou hast done this, if thou find thy heart wrought to such an act as this, to take Christ in such a manner, than thou hast Christ, thou art in him, than thou hast a right in him, and mayst come with comfort: but if thou have it not, than I must charge every one of you in the name of Christ jesus (in whose authority we come) that you meddle not with such holy mysteries. My Beloved you know what I have often told you, there is a necessity laid on men to come to the Sacrament: you know he that neglected the Passeover was to be cut off from the people. 
Levit. 23.29.  It was a very great sin: so it is to omit the Sacrament: you have divers Sacraments every Term, and if your business hinder you from one, you may come to another; yea there is a necessity lies upon you to come, but yet we must give you a double charge, one that you omit it not; and another that you come not hither unless you be in Christ; What hast thou to do that art a profane person, thou hast nothing to do with Christ, thou that art yet a stranger to him, that thou shouldest thrust in to the Lords table? thou ought'st not to do it, if thou dost, thou eatest and drinkest thine own damnation, in stead of thy salvation. 
1 Cor. 11.29.   

The Second Sermon.  
AND so now we come to the Use, 
Use.  and that is, that there is an Act of Christ to make an union betwixt us, that we may be his, and he ours: there is an act of his, that is, there is a certain power or virtue comes from him, even as there doth from the Loadstone to the iron, that draws thee to him; there goes out a virtue and power from him as to the woman that touched the hem of his garment, that healed her bloody issue; such a power goes out from Christ to every man, that is in him. And as you must examine it by your own act, so in the second place you are to examine it by this; consider whether there hath gone out any such power from Christ to take and comprehend thee: For you must know this, that when once we are in Christ, then there goes forth an effectual almighty power from him, which doth not make a little light alteration on the superficies of the heart, but it altars the very frame of it, it turns the very rudder of the heart, so that a man's course is to a quite contrary point of the compass; it is such an alteration as doth breed in us, not some good conception only of purposes and desires which many have, which when they come to the birth, there is no strength to bring them forth: but he gives to us a power and strength to perform them: That is, he doth not put upon us a washy colour of profession, but he dyeth us in grain with grace and holiness. And therefore consider whet●●● thou hast found any experience of such a power going out from Christ to thy heart; This my beloved, differs from common graces, from the common form of godliness which is in the world, as much as the life differs from the picture, or the substance from the shadow; as a through performance differs from a proffer, or an offer: or as that which hath sinews and vigour, differs from that which is weak and powerles. Therefore this power of Christ which he puts forth and diffuseth into the heart of every man that is in him, is called the Kingdom. And the Kingdom of Christ is not in word, 
1 Cor. 4.20.  but in power: That is, when once he rules but as a King, he exerciseth a Kingdom there, and he saith not only to us; I will have such a thing done, they are not weak and powerlesse commands that he gives to the heart of a man that he dwells it; but saith he, The Kingdom of God is not in word but in power; that is, there goes an efficacy with those commands, there goes a great strength with them, that brings every thought, and every rebellious affection into subjection to it; and therefore consider I say, if thou wouldst have these virtues, whether thou be in Christ, whether any such power hath gone out from Christ to thy heart.  
But you will say, 
Quest.  what is this power and virtue, and in what manner is it infused into the heart of man, for this seems to be a narration of a thing a far off?  

Answ.  My beloved, we will explain it as well as we can to you; even as you see an Artificer working with his instrument, there goes a certain virtue out from that art which is in his mind, and guides the instrument to make this or that, the which without it could not be done, when he makes any artificial thing, as a knife, or a sword; or when the Potter fashions the pot, his hand is set on work, and there is a certain invisible passage, a certain secret influence of the art that goes along with his hand, that brings forth such an artificial thing; or even as you see the members move; a man moving his arm, or his hand, or any part of his body, there goes a certain virtue from his will, a certain secret power, efficacy, and command that stirs them this way or that way; the thing we see not, yet we see it in the effect; or as you see it in the creature, you see the creatures that God hath made, they have all the several instincts, by which they are instigated to do this or that; you see the birds are instigated to make their nests in such a fashion, at such a season; so every creature according to his several kind. There goes out from God who is the author of nature to these works of nature, a certain virtue that puts them on, and instigates them to this or that: and as you see an arrow that is shot by the Archer: there goes a virtue together with it, that directs it just to such ● mark, so far, and no further. So after this manner there comes a power from Christ to his members; as soon as a man is in him, there comes such a secret divine, unexpressable efficacy that works upon the heart of him in whom he dwells. And therefore the conjunction between him and us, is compared to that which is between the soul and the body, that acts and stirs us to and fro, according to its will and pleasure: such an efficacy shalt thou find, if thou belong unto him, and therefore consider if there be such a thing in thee or no.  

Quest.  But you will say, to what purpose is this efficacy, and what doth it in my heart when it comes there?  

Answ.  Why, I will tell thee what it doth; it is expressed in plain terms 2 Cor. 5.17. Whosoever is in Christ is made a new creature; That is the work it effects; it is such a power and efficacy as makes thee a new creature; That is, it breaks in pieces the old building, it quite takes away the first print▪ As when a man comes to make a new stamp, the first must be removed. So that this efficacy that goes out from Christ, it hath a double virtue in thy soul, to wear out the old stamp, to breed a death of the old nature, of the old man, to ruin and break down the old building, and to set up a new one; and that the Scripture calls a new creature: and therefore consider with thyself, whether thou find such a virtue as hath put thy heart into such a new frame, as hath moulded it all together, and hath put it into another fashion than it was, consider whether all in thee be new.  
You will say, this is strange, must all be new? 
Quest.   

Answ.  My beloved, you know the words they are clear; Old things are passed away, 
2 Cor. 5.17.  all things are become new. (In the same place which I quoted before) that as the command was in the offering of the Passeover, not a jot of old leaven, but we must part with it; Now this is the nature of leaven, it is always purging out, and it will be purging out while we are here, only the efficacy and strength thereof remains not. Then think with thyself, is all new in me? look what natural disposition I have had: look what natural lusts and desires I have had, see what acts I was wont to do, what old haunts and customs I have had, look what old company I kept, what old courses I took, what my tract hath been, is all this altered and every thing become new? (for, 
Cor. 5.17.  saith he, it must be a new creature, a new nature:) That is, it is not enough for a man to have a new course for a fit, to have new purposes and a new change that comes like flashes, I say, that is not enough; you may have many new things in you, that may be in old hearts, like pieces of new cloth in old garments, that will do thee no good at all; 
Math. 9, 16.17.  the Lord regards not that: like new wine in old vessels, so it is where there are some new things, that are good things in themselves; in a carnal and old heart, they are not fit for the heart, and therefore they never stay long there: So saith the text, Put a new piece into an old garment, and it makes the rent greater.  

Answ.  Therefore all must be new; I say there must be a new nature, that these new things may be there: even as the several creatures are in their several elements, as the elements are in their own place, as the plants are in their proper soil, as the branches are upon their own root. For than they flourish, than they hold out, than they continue; Therefore see whether this vigour, this efficacy, this virtue hath gone out from Christ into thy heart; whether it hath not only renewed all in thee, but also hath given thee a new nature; That is, whether it hath wrought such a change in thee, that all the ways of godliness and new obedience, become in a measure natural to thee, so that thou canst do them cheerfully, even as we hear, and see, and do natural actions, and that thou dost them without weariness: for you know, things that are natural we are not weary of them; And so thou wilt do them constantly, for what is natural, stays and abides by us, that it out-growes and out-wearies what ever is in us beside; Now hath there a virtue gone out from Christ, that hath wrought all this in you, that hath made all new, hath not only done so, but hath made it natural to thee? But you will say, must it needs be so, 
Quest.  cannot Christ take and comprehend me, but there must be this wonderful change wrought, who can be saved then? I have then but little hope, when I am upon my deathbed, and then shall look upon my old nature, and find no such work as this wrought upon me. Beloved, I beseech you consider this, that there is a necessity of it: It is so, and it must be so, and except you have it, you cannot be saved; you see the words in the Scriptures are most clear, Whosoever is in Christ is a new creature: 
2 Cor▪ 5.  Do but consider whether it be so or no; there must be a new-heaven, and a new earth; You see that was the great promise that was to be fulfilled in our times of the Gospel. 
2 Pet. 3.13,  Is there not a new priesthood; is there not a new covenant, and hath not the Lord said, there must be a new heaven and a new earth? That is, new graces from heaven, and a new company of men wrought on, and changed by those graces? Shall those that are borne of old Adam, receive a power from him, to make them like to him, to carry his Image, to be corrupt, carnal, and sinful as he is: And do you not think that the New Adam, the Second Adam, shall have as much efficacy in him to make those new creatures, that are in him, that come to him? Certainly there is as much power, life, and vigour in the new Adam, to change every man that is in him, that comes to him, to make them new creatures, as in the old Adam, to make them like to him: Besides, hath not Christ said plainly, I came not into the world to save souls only, that is not my business alone (though that was a great part of the business and errand for which he came into the world: 
Tit. 2.14. ) but (saith he) I came to purify a people to myself, zealous of good works: in the 2 Tit. Now if that were the end of Christ's coming, dost thou think that he will lose his end? Wherefore its impossible, that any man should be saved, or have part in Christ, that he should be in Christ and Christ in him, except his heart be purified so, as to be zealous of good works. If Christ dwell in thy heart, thou mayest easily know it; for dost thou think, that Christ will dwell in a foul and unclean place? hath he not pure eyes? And therefore it is certain wheresoever he dwells, 
Hab 1.13.  that place must be a fit Temple for him to dwell in; Wherefore of necessity he must cleanse thy heart, he must fashion it, and keep it pure, clean, and sweet, so as it may be a fit Temple for him and his Spirit to dwell and delight in. Besides, doth he not look to his glory in all those that belong to him? he hath many eyes to look upon them as it were, there are many spectators men and Angels, to see what they are, 
1 Cor. 4.9.  and how they behave themselves: If he should have a company of men to belong unto him that are carnal, perverse, and worldly minded, that have crooked ways like other men, would this be for his honour? would it not be said, Like men, like Master? would it not reflect upon him? Certainly it would; and therefore the Lord so order it, that those whom he hath redeemed, shall be holy in all manner of conversation: Saith he, you must be as I am, else it will be for my dishonour, As I am holy, 
1 Pet. 1.15.16.  so every one of you must be holy, in all manner of conversation. Therefore let no man deceive himself, to think he can go away and yet be in Christ, and be saved through Christ and the mercies of God in Christ, when there goes out no such virtue and power from Christ to change him, to work on him, to alter him, to make him another creature. And therefore I beseech you in the examining of this, (for its a matter of great moment) to consider with yourselves, if this be wrought in you or no; whether you find any experiment and effect of this mighty power, efficacy, and virtue: and let me bring you a little to particulars, Hath there gone out a virtue from him to enable thee to believe? There is a faith required in the Deity, there is a faith required in the promises of God, and there is a faith required in the providence of God, to think that every particular thing is ordered by it; There is also a faith in all the threatenings of God: Now for the manner of propounding; when the Scripture comes to propound any thing, it propounds it thus, and no more: as you see in Moses, he writes nothing but, 
Gen. 1. 1●  In the beginning God made heaven and earth, etc. And so the Apostles write; Such a thing was done, 
Math. 1. Luk. 1.2.  jesus Christ was borne of the Virgin Mary: Thus and thus he did. Now when the naked object is propounded, other writers wht they deliver or write is rational; They use Reasons and arguments to convince men of those things which thy deliver; but when the Scripture sets down any propositions of faith, it doth but barely propound them, for there is the Majesty and authority of God in them, to confirm them.  

Quest.  But now here you will demand, (the proposition being but nakedly laid down in the Scriptures) what will enable a man to believe it?  

Answ.  I answer: that certainly there is a mighty power that goes out from God and Christ, that enables thee to believe with efficacy; so that when the object is set before thee, there goes out a power from Christ to work faith in thy heart, whereby thou truly believest it, and so it appears in thy life: We think we believe those things, but our lives do manifest the contrary; namely, That there is not a powerful faith wrought in us; for all the errors of our lives (though we observe them not) arise from hence, that these Principles are not throughly believed: if they were, it could not be, that there should be such inconsequences in the lives of men. Therefore consider if this faith be wrought in thee, whether such a power hath gone out, to work such a faith, that hath changed thy whole course, as it will do, if it be once wrought in thee, by the power of Christ: So also consider, whether there hath a virtue gone out from him to work love in thy heart to the Lord; for otherwise it is certain that there is no man in the world that is able to love God, or to come near him, for all love riseth from Similitude, there must be an agreement and similitude between those two that love. Now every man by nature is as contrary to God's pure nature, as fire is to water, & without an almighty power to change his nature, and to work a particular affection of love in him, he can never be able to love God: therefore it's the baptism of the holy Ghost; which works this, 
Math. 3.11.  He will baptise you with the holy Ghost and with fire, that is, with the holy Ghost which is fire: I will multiply thy sorrows and thy conceptions, That is, 
Gen. 3.6.1  the sorrows of thy conceptions. Now love is as fire in the heart, and one fire must beget another; And therefore you have it in the common proverb, Love is a thing that cannot be bought with mountains of gold and silver; yet if thou be in Christ, there goes out a virtue from him, that stamps upon thy heart this holy affection, that breeds in thee this holy fire of love, so that thy heart cleaves to him, thou lovest him with as true, with as genuine, as natural, and as sensible love, as thou lovest any friend; as thou lovest any creature in the world. Consider if this be wrought in thee or no. And so for thy knowledge; there is also a power in it, consider whether any such virtue hath gone out from Christ to make the knowledge which thou hast, powerful.  
You will say, what is that?  

Answ.  
Quest.  That is, to bring on these truths which thy heart assents unto, to bring them with that evidence, and fullness of demonstration, that thou shalt yield unto them, and practise them according to thy knowledge. Beloved, there is much knowledge among us, but who practiseth according to his knowledge? We know God, but we glorify him not as God; 
Rom. 1.21,  and the reason is, because there hath not gone a power with that knowledge, to make it lively and effectual, to pass through all the faculties of the soul, and to overrule them; for if there were such knowledge, it would always draw affection and practise with it. So likewise consider, whether there hath gone a power from him to mortify thy lusts, (Whosoever is in Christ hath crucified the flesh with the affections and lusts; 
Gal. 5.24. ) not to lay them asleep only, but to mortify and subdue them. See likewise whether there hath a power gone out from Christ, to help thee to overcome the world, The lusts of thine eyes, the lusts of the flesh, and the pride of life; 
1 joh. 2.16.  for whosoever is in Christ overcomes the world, and all that is in the world. The world hath many things to work upon us, and to resist and oppose us: It hath persecutions, it hath disgraces, it hath slanders and reproaches, which it casts upon holy men, & upon the holy ways of God. And the men that are actors in this, are the devil's factours, though they think not so, as the Apostle james expresses it; Their tongues are set on fire of hell, 
jam. 3.6.  to devise slanders and false reports, and to fasten them upon holy men, especially upon the Ministers of the Gospel, and so upon all the ways of God: I say they are the devil's factours, though they think not so: and those that believe them are the devil's receivers; the one hath the devil in his tongue, the other in his ear. But the Lord hath appointed this. This is one thing whereby the world fights against the ways of God, to discourage men and to hinder them, that they might be stumbling blocks to them. So it was with Christ; he was the falling of many in Israel by reason of this; so was Paul, as a deceiver, 
Luk. 2.34.  and yet true, etc. Consider if thou hast this efficacy put into thy heart, that thou art able to overcome this, that thou art able to overcome all the offences, and persecutions, all the slanders and reproaches that are cast upon the ways of God; and notwithstanding that, to think well of them, and to walk in them, and practise them. Likewise, as it hath these things on the one hand so it hath pleasures, preferments, glory, riche● credit, and all things of that nature on the other art thou able to overcome all these? So to shut up this point & prosecute it no further, thus you shall know whether you be in Christ: for that is the point; We have assurance in him; that if we ask any thing, we shall be heard, but first we must be in him; now 〈◊〉 know whether we be in him (as you have heard) there must be an act of ours, and secondly an act of his, which is this power that goes out from him, to change, to take and comprehend us. So much for the first thing.  
Now for the second; if a man will apply or take to himself the privileges we have by Christ, as this particular privilege of being heard in our prayers, of coming to the Sacrament, or any other; know this, that it is not enough to be in Christ only, but there must be a certain qualification, a certain immediate fashioning, and preparation of the heart, or else though thou have a right to the privileges, though they belong to thee: yet thou art suspended from the use, benefit, and comfort of them. And this is considered in these Five things. (I will but name them very briefly.) First, when a man comes to receive the Sacrament, it's not enough for him to be in Christ, no nor when he is come to do some other duties, but moreover there must be this also; those grace thou hast, this change, this new creature that is wrought in thee, which is but a heap of particular graces these must be acted and stirred up upon such an occasion: It is true, no man ought to come except he have the graces of God's Spirit wrought in his heart, that they may lie there in the habits, that they may be in the heart as fire raked in the ashes. But if a man will come to receive the Sacrament, and suffer these habits, these graces he hath to lie still there, he comes not as a worthy receiver; (there are indeed degrees of unworthiness) he comes not as a worthy receiver except he stirs them up, except they be acted at that very time: as for example; when we come to receive the Sacrament, we ought then to have an especial humiliation and sorrow for our sins; we ought then to have an especial love to jesus Christ; we ought then to have a special rejoicing in him, and in all the Privileges we have by him; we ought then to have a special love to our brethren, the men with whom we converse, and among whom we live: now if a man come and receive, and do not stir up and act these graces, he receius unworthily, and my ground for it, is this; You see in the feast of Reconciliation, the Tenth day of the Seventh month, the Lord tells them there, you shall come, and you shall keep it, & you shall not do work, etc. But is this enough? no, He that doth not actually afflict his soul (saith he) that day, he shall be cut off from his people, 
Levit 23.27, 28.29.30.  Levit. 23.27. This is, though they had a habitual disposition, and their hearts were prepared to sorrow for their sins, and to take them to heart and bewail them, this is not enough, (saith he) at this time you must afflict your souls, that is, there must be a stirring up of that sorrow. So likewise you find this in the feasts, in more places than one, that when they come to keep the feasts, at that time they shall eat and drink, and refresh themselves, but in any case rejoice, Deut. 12, and Deut. 16. I will not stand to repeat the places: That is, it's not enough for you to have thankful hearts, to have hearts prepared for these things in the habit, but you must then rejoice, for it is the season of it, 
Eccles. 3.11.  (for every thing is good in its season) and the Lord requires it at such a time. Therefore thus think with thyself whensoever thou comest to receive the Sacrament, this is the time that the graces I have, the habitual graces, must be new pointed as it were, they must be new whetted, new scoured, that they may be bright and shining upon such an occasion, when the Lord calls for it, you must then quicken and stir them up, that they may be all acted in your hearts.  
And this is one thing, that it's not enough for a man to be in Christ, to take the privileges that belong to him, but there is a certain qualification required that must be done at that time, when the Covenant is renewed: And this is one, to have the graces thus acted.  
Secondly, there must be a new Reconciliation. For the Saints, those that are within the covenant, those that are regenerate men, (you must mark it well, for it's a point of much use) when they commit sins against God, the guilt of their sins is retained: though they are within the covenant, and are not cut off from Christ, but are in him; yet (I say) when they have sinned, the guilt of that sin continues, and is continued till they be reconciled and renewed by faith and repentance; as you see it was with David: 
2 Sam. 12▪ 13.  Nathan would not have said when he came to him, Thy sins are forgiven thee, if there had not been a new thing, if there had not been a thing done at that time; and therefore it intimates so much, that before his sin was not forgiven: that is, the Lord was angry with him. You must know therefore this, that when a regenerate man sins, there is only a particular guilt; the universal guilt of sins returns not, (for that would cut him quite off, that would put him absolutely into the state of damnation,) but it's a particular guilt, for every particular sin; that is, even as a father is pleased well with his son, and knows him to be his son, he is affected to him as to his son, yet he hath done such a particular action that hath offended him, and for that particular offence, he withdraws himself from him, he carries not himself to him as he was wont to do, being offended with him for such a fault; now till the son hath reconciled and humbled himself for that particular action, though the father hath an hundred gifts to bestow on him, yet he shall have none of them, till he hath reconciled himself; So think with thyself (if any sin lie in the way) when thou comest to partake of this privilege to receive the Sacrament, or when thou comest to call on God for any particular mercy, or to have any request granted; think then with thyself, such a sin I committed, I must humble myself for it, I must labour to make reconciliation, labour to have this taken away, that my Father may be reconciled to me; then come and take the privilege, for now it belongs unto me; therefore there is a necessity of renewing our repentance and reconciliation most exactly, and to take a very particular examination of our ways when we come to receive the Sacrament, or when we draw near to God upon such special occasions, lest our Father, (though he be a Father to us) have some particular quarrel against us; for even he whom we call Father, 1 Pet. 1.17, judgeth every man, (even his own sons) without respect of persons, that is, he did not bear any ill in them: thus you see did he with Moses, with David, and others, and the like he doth with all the Saints. This is the second qualification that is required before you can have any part in any of the privileges, before you can attain unto this assurance, to ask and have; therefore it is not without use, and that not in the Sacrament only, but also in that which we have to deliver.  
Thirdly, suppose there be no particular sin, suppose the grace you have, be acted, when you come to receive the Sacrament; yet there is a third thing required, a third qualification that must be found in the heart of him that will be a worthy receiver, and that is, to observe well what distance is grown between the Lord and him ever since the time, that he hath in a more particular manner been reconciled to him. This is another thing than what we named before, to consider what rust hath grown upon his soul, what soil his heart hath contracted, by conversing in the world, and by meddling with worldly and earthly things; for the soul gathers soil with meddling with them, even as the hands do; now thou must think with thyself, when thou comest to the Lord; and drawest near to him in this, or any other duty, thou must recover that distance again, and bring thy heart nearer to the Lord, thou must draw nearer to him, thou must get thy heart to a more close, a more near, & inward conjunction with him; thou must labour to have that hardness that thou hast contracted (as it will be in a little continuance of time) thou must labour I say, to have that took away and removed; to have thy heart softened, to have the rust rubbed off; thou must labour to have all these things done. For thou must know this, That though there be not a particular sin committed, yet as we see, the outward man is subject to a wasting, though there be no wounds, though there be no sickness; though a man be in perfect health, and all is well with him, and he observe all the rules of diet, yet (I say) you see the outward man is subject to wasting, to fainting, to weakness, and decay; and therefore there must be a renewing of diet, and of strength, or else it cannot be able to hold out: So it is with the inward man; though there be no particular sin, though a man did keep some good course in the ways of godliness, without running out eminently or evidently, yet he is subject to a secret decay, so that sometimes he must have some special meat, some special feast, which the Lord hath appointed for that purpose, (for he doth nothing in vain:) And if this Sacrament could be spared, that a man might keep the strength of the inward man without it, the Lord would not have put you to this trouble; but he seeth it necessary, and therefore he hath appointed it to be received, and that often, that you might feed upon the body and blood of Christ, that you might eat his flesh and drink his blood, and gather new strength from it; that when there is a decay of grace in your hearts, you may go to this Fountain, and fill the Cisterns again to recover strength. For when a man comes to the Sacrament as he ought, he gathers a new strength, as a man doth from a feast; his heart is cheered up as it is with Flagons of wine, he is refreshed, his hunger and thirst is satisfied; That is, the desires of his soul that long after Christ, after righteousness, and assurance, are quickened and refreshed. And this is the third thing.  
Fourthly, besides all this; First the stirring up of the graces, and the acting of the habits; Secondly, making thy peace and reconciliation with God, and removing of any particular offence, that is betwixt God and thee; Thirdly, this scouring off the rust, this removing the distance between God and thee, the softening of that hardness which thy heart hath contracted; this recovering the strength that thou hast wasted; There is beside all these a fourth thing required, which is, that there be an Intention, a particular increase of thy will, in taking Christ, of thy desire to Christ, and of every grace that knits thee and Christ together; For there are certain cementing graces, certain glewing graces, that join Christ and thy soul together, as Faith and Love; these are the two main graces; there are a great train of graces that follow them, but these are the chief, and these I say must be intended, For what is the end of the Sacrament? Is it not to knit the knot stronger between Christ and us, to make the union more full and perfect? is it not to increase our willingness to take and receive Christ? for you know all the acts of the soul may be intended. Put the case there be a resolved act in the heart and soul of any man, whereby he saith thus with himself: I am resolved to take Christ, and to serve and love him for the time of my life, yet this resolution of his, though it be perfect and sincere, may receive intention; when a man is willing to do any thing truly, there may be degrees added to that will; when there is light in a room (when thou bringest in more candles) that light may be increased: so it may in this, so may your faith and love; (by faith I mean nothing but the resolution of the heart to take Christ; I mean not the believing part, but the taking part, the act of the will taking Christ, or receiving him, which is nothing else but the choice of the will that resolves to take him.) I do but touch this by the way, because it is a point I have handled already at large; the thing I aim at is this; I say the glewing graces are these two; Faith and love, whereby you thus take Christ for your Lord and Saviour; Faith is like the part of the compass that goeth about and doth the work; and love is that cementing grace whereby we are more knit unto the Lord; they have both their office and their place; You know love is an uniting affection, therefore this is the definition of it▪ It is a desire of union with that it loves. Now when thou comest to receive the Sacrament, or to pray, or put up any special request, when thou comest to have to do with God, to make use of any privilege thou hast in Christ, thy chief business is to intend this faith & love, at such a time to draw thee nearer, to make the union perfect.  
You will say, how is this increased and how is it intended? 
Quest.   

Answ.  I answer; Two ways in the Sacrament, one way is the very repetition, the very renewing the covenant, the very doing it over again, the resolution of taking him, (for there is a mutual covenant, you know, between Christ and us,) it is confirmed to us in the Sacrament, he confirms his, and we confirm ours, as the friendship between jonathan & David was increased by the renewing of the covenant, or else why was it repeated? The very repetition of the act intends the habit, the habit is increased by the repetition of the act, though it were no more; so the renewing of the covenant exerciseth thy faith, it sets a work thy faith and thy love, when thou comest to receive the Sacrament, the very intention is increased▪ but this is not all. There is another thing in the Sacrament that much increaseth it, and that is a thing I would have you chiefly to take notice of; That is the very Sacrament itself, the elements of bread and wine delivered to thee, with the very words of the minister, Take and eat, this is my body, 
1 Cor. 11, 24, 25.  that was broken for thee; Take and drink, this is my blood, that was shed, etc. For when these words are spoken to us, if we did consider well of them, and think thus with ourselves; These words that the Lord himself hath appointed the Minister to speak (for therein is the force of them that they are of the Lords own institution) therefore the strength of every Sacrament lies in the institution; That is a rule in Divinity: the Papists themselves, who have added five other Sacraments, cannot deny, but that every Sacrament must have an immediate institution from Christ himself, even from his own mouth, or else there is no strength in it; so that even as it is with all things that are symbols of other things, (as take marks in fields that stand for the division of several men's rights; take counters th●● stand for Thousands and Hundreds; the very essence of these things stands in the very institution of them;) So in the Sacrament, except these words were from the Lords own mouth that delivered it, this very delivering of the bread and wine, being a sign to you of the forgiveness of your sins, except the Lord had thus instituted it, there had been no force in it. I say consider, they are words that the Minister speaks not in an ordinary course, but he is appointed by the Lord himself to speak them; and now when these words make a new impression upon thy heart, it adds an intention to thy faith and love. For example, (to make it a little more clear to you, that you may understand it distinctly.) The Lord hath said this, he will forgive the sins of all those that come unto him, he will forgive them that forsake their sins, and take Christ jesus, and love and fear him for the time to come. The Lord might have suffered it to go thus in general, that he hath delivered it unto you and no more; But he thought good to go further and say thus to mankind: It's true, I have said it, but I will not content myself with that, but will add certain seals and symbols, certain external signs, that thou shalt see and look on; and I say to thee, this covenant have I made with thee, and when thou seest the bread and wine delivered by the Minister, know this, that the thing that thou seest is a witness between thee and me: That as it was said by Laban and jacob when they made a covenant, This stone be witness between us: 
Gen. 31.48.  And God said to Noah, when I look upon the rainbow, 
Gen. 9.13.14, 15,  it shall be a sign that I will destroy the earth no more after this manner▪ when the Lord hath said it and hath appointed this outward Symbol that thine eyes look upon, I remember the covenant and this as a sign between us, this shall bind me to it and him likewise. Now when this is done anew, (it may be every month) this is a wondrous great mercy, this is a marvellous great help (if it be rightly understood) to strengthen our faith. Doth it not help us, when we see the Rainbow which the Lord hath appointed to put him in mind of his covenant? 
Gen. 9, 14, 15,  I will remember my covenant, when I look on the Bow in the Cloud it shall confirm me, and I will not break my covenant to destroy the world with a flood; So this administration of the Sacrament, when the Lord looks upon it, he cannot but remember his promise and his covenant, of pardoning our sins; And when thou lookest on it, thou art assured of it, for he hath said it; it shall be a sign and a witness between us; Now I say that new impression that these words (thus contrived and understood, and delivered by the Minister) make upon the heart, intends our faith and love; as indeed it is a great matter to have it spoken to us by a Minister of the Gospel, sent from Christ, from his own mouth; Take and eat, this is my body that is broken for you: 
1 Cor. 11 24.25.  and this is my blood that was shed for you and for many, for the remission of sins. This is the fourth qualification that is required, that our faith and love be intended, and our union increased; that the will, resolution, and purpose of taking Christ for our Lord, receive more degrees; that so we may be more fast and firmly united and knit to him; which I say is done partly by the repetition on both sides (for the very repetition doth it;) and partly by a new impression that these words, (take, eat, &c) make on the soul. Now I add the last thing which is required, (still remember the main thing we are upon, that it is not enough for thee to be in Christ, but if thou wilt be a worthy receiver, thou must have these four qualifications in thee, that I have named already, Thou must reconcile thyself anew, thou must rub off the rust from thy soul which it hath gathered, thou must recover the distance that is grown between God and thee; Thou must add an intending and an increase; Thou must add more degrees to thy faith and love, and after all these.)  
Fiftly, and lastly, this is also required (which is much for our benefit and comfort) namely, to put up thy request, when thou comest near to the Lord in the Sacrament: Now thou must not only do this, but thou must also make some use of the covenant, which the Lord hath made with thee for his part, so that thou mayest think this with thyself; When I come to receive the Sacrament, I have but two works to do, one is to recovenant with the Lord, & to renew my repentance, and to set all even; and the other is to remember the Lords covenant.  
You will say, what is the Covenant?  
It's a Covenant that consists of these three things or points; justification, 
jer. 31.34.  I will forgive thy sins; Sanctification, I will make you new hearts and new spirits; and the third, All things are ours; 
Ezech. 36.26▪ 1 Cor 3.  that is, I have made you heirs of the world, heirs of all things, you have all the promises belonging to you, that belong to this life, & that which is to come; this is the Covenant which the Lord hath made. Now thou art bound when thou comest to receive the Sacrament, not only to remember this Covenant, Do this (saith he) in remembrance of Me, and not barely of me, and of my being crucified for thee, & of all the love that I have showed unto thee, but also in remembrance of the Covenant, and of those gracious promises, which are the particulars of which that Covenant is the sum: and therefore, thus a man is to do. What? hath the Lord vouchsafed me this favour, that I may come to his Table, I may come and renew the nuptials and my covenant with him? Surely, than I will look about and consider what I want, what request▪ I shall put up unto him; for there is nothing that is wanting, but it is within this Covenant; and thou art to put up thy request in a special manner, whatsoever it be, be it concerning things belonging to thy soul, to have a strong lust mortified, to have thy hard heart softened, to have some sin that lies upon thy conscience forgiven, & to have that forgiveness assured to thee: be it any thing that concerns thy particular estate, if it be to be delivered from a potent enemy, or whatsoever it be, put up thy request, and that largely, open thy mouth wide, that is, make thy request full, fear it not. Put the case (again) it be somewhat that doth not concern thee, but that it concerneth the Church abroad, or the Church at home, it is a case that much concerns any of these in the Church, put it up to him, and put it up with confidence. For this is a marriage day (as it were) it is the time when he reacheth out his sceptre (as you know the things I allude to) and thou mayst come to his presence: You know, 
Ester. 5, 3,  when Hester was admitted to the presence of the King, then said he, What request hast thou? when thou art admitted to the familiarity and presence o● the Lord, he looks for it, he asks what request you have to put up to him? and the promises are large enough: I will give it, whatsoever it be, if you ask according to my will; and therefore, do in this case as Moses used to do: you shall find when Moses drew near unto the Lord, when he was admitted into his presence, and saw him face to face (for that was the great privilege Moses had) when there was any special apparition of the Lord to him, Moses makes this argument: (saith he) It is a great mercy that thou wouldst show me this, that such a poor man as I am, should have this privilege, and give me leave to make use of it: Lord, if I have found favour in thy sight, that is, 
Exod, 33.13,  since thou hast vouchsafed me such a favour in thy sight, do thus and thus for me: you see he made this request for the whole Church of God and saved them, or else they had been destroyed. If thou hast not any particular argument in this case, say, If I have found favour in thy sight, do this: so I say, when thou hast this promise confirmed, that Christ hath given himself to thee, and the symbol of that promise is the bread and wine which he hath given to thee, put up thy request: O Lord, if thou hast vouchsafed to give me Christ, wilt thou not with him give me all things else? Lord, 
Rom. 8, 32,  if I have found favour in thy sight, to do so great a thing for me, deny me not this particular request. Thus we ought to do, especially when we come to things that are beyond nature: when we come, let us consider with ourselves; Indeed I have a natural disposition that carries me strongly to evil, I shall never be able to overcome it, there are such duties to do, I shall never be able to perform them: In such a case thou must do it the more earnestly, thou must sigh & groan to the Lord. Elishah when he comes to do a thing so much above the course of nature, 
2 King▪ 4.34.  as to raise a dead child to life, he sighed unto the Lord, that is, he prayed earnestly. 
jam, 5.15.  Eliah, when he would have Rain, he cried, he took much pains, he prayed. So must thou do in this case: and know this for thy comfort, that though thou think thou shalt never be able to do these things, to overcome such lusts, such hereditary diseases, yet the Lord is able to help thee: though these are passed natural help, yet they are not past the help of grace; 
jam. 4.6.  though the spirit in us lust after envy; yet as the Apostle james saith, The Scriptures offer more grace, that is, the Scriptures offer grace and ability to do more than nature can do; nature cannot heal a spirit that lusteth after envy; or any other thing; a spirit that lusts after credit, after money, after the sin of uncleanness, or whatsoever is presented: now the Scriptures offer that grace, that will overcome any of these sins, be they never so strong, or so old; Christ healed hereditary diseases, he healed those that were borne lame and blind: so though thou be borne with such lusts, Christ is able to heal thee; you see a Prophet could heal Naaman of his Leprosy, when there was no other that could do it; so saith Christ; Come unto me all ye, and I will heal you. 
Math, 11.28.  So that you see we must put up our requests to God.   

The third Sermon.  
WE have already made some entrance upon the words: I told you what the Apostles scope is in them, which is, to make known to all Christians to whom he wrote, another great privilege, besides that which he named before: that is, That he that hath the Son, hath life; this (saith he) is another privilege, that whatsoever you ask, you shall have; only remember that you have this assurance in him, that is, in Christ jesus; That point (what it is to be in him, that it may be the ground of all the benefits and privileges we enjoy) we handled the last day. Now we come to the privilege itself, If we ask any thing according to his will, he heareth us. The words are so plain, I shall not need to spend any time in opening of them, but deliver you the point that lies so evidently before us: 
Doct.  which is this, [That all the prayers of the Saints made upon earth, are assuredly heard in heaven] whatsoever we ask, (saith he) according to his will he heareth us, only the conditions must be observed. When you hear such a general as this, it must be limited, there are certain bounds set to it, which we will name unto you: which are these four conditions. First, all the prayers that are made upon earth shall be heard in heaven; 
Cond.  if they be the prayers of a righteous man, and are faithful and fervent. The person must be righteous, that must first be remembered: because, although the prayer be never so good, yet except the person be accepted from whom it comes, the Lord regards it not: you know in the old Law, the blood of Swine was reckoned an abominable Sacrifice, 
Esay. 66.3▪  yet if you take the blood of sheep, and compare them together, you shall find no difference; It may be the Swine's blood is the better: then what's the reason the Swine's blood is not accepted? even because of the subject of it, it was the blood of Swine, and therefore you see it was put down, that it was an abominable Sacrifice. So it is with prayer; Take the prayer of a Saint, and the prayer of a wicked man; it may be, if you look upon the petition, or whatsoever is in the prayer itself, you shall find some time the prayers of a godly man more cold, and less fervent: the petitions are not so well framed as the wicked man's: yet because this comes from such a person, the Lord regards it not; you know the condition is mentioned james fifth: The prayer of the righteous man availeth much, if it be fervent. Now as this is required in the person, so there is somewhat required in the prayer also, that is, that it be fervent and faithful; that it be fervent, you have it in the same place, The prayer of a righteous man availeth much if it be fervent; that is, it must be a prayer made from the sense of the misery that is in us, & from the mercy of God, when a man takes a thing to heart, that he prays for, and comes with confidence to be heard, for that makes him fervent. This the Lord will have, and also he will have it faithful: james the first, when the Apostle exhorts them to prayer, if any man want wisdom (saith he) let him ask it of God. 
james 1, 5.6,  but then mark, he carefully puts in this condition, see that He pray in faith, that is, believe that it shall be done unto him: now this faith includes repentance, for no man can believe that he shall be heard, except he make his heart perfect with God: If he allow any sin in himself, he cannot believe upon any good ground: therefore when I say it must be faithful, that also is included, we must regard no wickedness in our hearts, for in such a case, the Lord hears not, he hears not sinners. 
Psal. 66, ●8,  So that this you must remember; First, 
john 9, 31,  the person must be righteous, and the prayer must be fervent and faithful,  
Secondly, 
2 Cond.  the other Condition you shall hear in the Text, it must be according to his will; you must not think, whatsoever you ask, if you ask it loosely at God's hands, that it shall presently be granted you: No (saith he) it must be according to his will, if you ask fire from heaven, 
Luke 9.54.55.  that is not according to his will, and therefore you see, they that ask it, were denied it, with this reason, you know not what you ask. Likewise to ●it at his right hand, and at his left in heaven, which was another request of the Disciples, 
Matth. 20, 21.22.  he puts them by with this; You understand not what you ask of the Father, and therefore it must be according to his will. And that is the second.  

3. Cond.  Thirdly, we must ask it in time, in due season: so the promise is true, Knock and it shall be opened to you; but you know the foolish Virgins knocked and it was not opened to them; what was the reason of it? because they asked when the time was passed; for there is a certain acceptable time when the Lord will be found: 
2: Cor, 6.2.  and when that opportunity is past, he is found no more. It is true, that this life is the time of grace, but God in his secret counsel hath appointed a certain time to every man, which is the acceptable time, the day of grace; therefore he saith unto them, This day if you will hear: this day if you will come and seek unto me, if you will pray unto me, I will hear you: when it's past, the Lord suffers not the doors to stand open always, his ears are not always open: therefore that condition must be carefully remembered, you must ask in time; It is a condition that should be carefully thought on by us. For, for the most part, we fly to prayer as joab did to the Altar, he went not to it for devotion (for then he would have done it before) but when he was in distress, when he was in extremity, than he fled to it, and therefore you know what success he had by it, it saved not his life. So we go not to prayer for devotion, that is, out of love to God, to do him that service; but (for the most part) we do it out of self love, when we are in extremity or distress, we pass the acceptable times he requires, and we go to him in a time of our own: For there is God's time, and there is our own time; God's time is to come to him when we may do him service in our youth, in our strength in the flower of our graces: Our time is to go to him when we need him: Will not a friend say (when we never come to him, but when we have extreme need of him) why do you come now? you were not wont to visit me before, this is not out of love to me: Even the very same answer the Lord giveth; 
judg. 10.14.  Go to your Idols (saith he) those that you served in the time of peace, and see if they can help you.  
The fourth and last condition is, That we refer the time, the manner, 
4 Cond.  the measure of granting our petitions to the Lord. That is, we must not think to be our own carvers, to think if it be not granted in such a manner, such a measure, or such a time, presently the Lord hath rejected our petitions; no, he that believes makes no haste: That is, he waits upon God, 
Esay. 28.16▪  he stays himself upon God, he is content to have it in that time, in that manner and measure, as best pleaseth the Lord: For the truth is, we know not ourselves what is meet for us, we are unto the Lord just as the Patient is to the Physician. The patient is importunate with him, for such things to refresh and ease him; But the Physician knows what best belongs to him, and when to give him such things, in what manner, and in what measure: So the Lord knows best what to do: Many times he doth the same things that we desire, though he do it not in the same manner: Even as the physitià he quencheth often the thirst with Berberries', or with such kind of conserveses; what though it be not with drink, is it not all one so the thirst be quenched? Is it not all one whether a man be hindered from striking me, or if I have a helmet to defend the blow? sometimes the Lord keeps not off the enemy; but then he gives us a helmet to keep off those blows, to bear those injuries and evils that are done to us: he is a wise physician, he knows what manner, what measure, and what time is best, therefore that must be referred to him: now these conditions being observed, you must know that this great privilege belongs to every Christian, That whatsoever prayers he makes on earth, he is sure to be heard in heaven, it is a wondrous privilege, that which we have all cause to stand amazed at, that the Lord should so far regard the sons of men, to grant them such a Charter as this; no more but ask and have, and what so ever you pray for, it shall be done to you. But a man is ready to say secretly in his heart when he hears it, This is too good to be true, That whatsoever I ask, I shall have. My Beloved, I confess, it is a hard thing to believe it as we ought to do: and therefore before we come to apply this, we will spend a little time in endeavouring to convince you of the truth of it, that you may not doubt of it, that what prayers you make to the Lord he is ready to hear them.  
First, consider that whatsoever prayer you make, he takes notice of it, he obserus every petition, there is not one petition that you make to him at any time, but he looks upon it, he sees what the prayer is. And this thing although you think it common, (and who is there that know not this?) yet (my beloved) to believe this, to think that God is present where I make my prayer to him, to think he stands and hears it, even as I speak to a man that stands and hears me, and understands what I say to him; This is a great help to us. That this is true, see in 4. Eph. 6. He is in all, and through all, and over all, That is, the Lord is in every man, he passeth through every thing, his eyes run through the earth, and he is over all, 
2 Chron. 16.9. Psal. 44. ●1.  looking what secrets are in man's heart, what thoughts; yea before he thinks them he knows them, 
Psal. 139.23.  because he seeth them in their causes: He that is in a man, that looks in all the secret corners of the heart, he must needs see what thoughts he hath, what petitions he putteth up secretly, even then when his mouth speaks not. And lest that should not be enough, saith he, He is over all, you know one that stands on high, and looks over all that is below, he easily can see whatsoever is done; So the Lord, he is in all, he is through all, he is over al. But this is enough for that; only I would have you remember, that he takes notice of all, he knows thy prayers.  
But you will say; I doubt not of that, I make no question but he hears me, 
Quest.  and understands me well enough: but how shall I know that he is willing to grant the thing I pray for?  

Answ.  You shall see these 2 Reasons, in the 7. Mat. where our Saviour urgeth this very point, that we have now in hand, from the 7. verse downward; Ask (saith he) and you shall have; seek, and you shall find; knock, and it shall be opened unto you; here is the promise▪ For (he backs it with these 2. Reason's) Every one that asketh receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened unto him: As if he should say; ye have this reason for it, why you should believe it, that it is no more but ask and have; for (saith he) all that ever asked have obtained; all that ever have sought, have found; all that ever have knocked, it hath been opened unto them. That is, look through the whole book of God, & see what prayers ever have been made to him, and you shall find, that there is not a prayer mentioned in all the Scriptures. but it hath been heard. Now when we have such a cloud of witnesses, it is a strong reason, when it is said to us that there were never any prayed but were heard.  
Why, you will say, There were many prayed that were not heard; 
Quest.  Did not David pray for his Child, and was not heard? Did not Paul pray to be delivered from such a temptation, and was not heard?  

Answ.  My Beloved, It's true, they were not heard for the particular, but yet I dare be bold to say, that David was heard at that time, though (I say) not in the particular; for though his Child was taken away, yet you may see the Lord gave him a Child of the same woman, with much more advantage; he gave him a Child that was legitimate, which this was not: he gave him a Child that exceeded for wisdom, Solomon was the Child that he had: So that the Lord did hear him, and gave him this answer, as if he had said to him, David I have heard thee, I know that thou art exceeding importunate; thou shalt not have this, but thou shalt have another Child which shall be better. And so he saith unto Paul 2 Cor. 12. Christ reveals this unto him; Paul (saith he) though I grant thee not this particular request, in the manner that thou wouldst have me, (To take away the prick of the flesh which thou art troubled with) thou shalt be a greater gainer by it, thou hadst better have it than want it; when Paul understood that it was a medicine, and not a poison as he took it to be, he was content and resolved in it; And a man resolveth not except he be a gainer. He saw that God's power was manifest in his weakness, and he saw himself humbled by it; and when he saw that God gained glory and himself humiliation by it, he was content to be denied in it; So I say, whosoever asketh findeth, you shall never find any example but that whosoever sought to the Lord as he ought, he was certainly heard, or else he had somewhat that was better granted to him instead of it. And this is the first reason that is used here. 
Math. 7.9.10.11.  The second reason is this; What man among you, if his Son ask bread, will give him a stone; or if he ask a fish, will give him a serpent? if you then that are evil, know how to give good things to your children, how much more shall your heavenly Father give good things to them which ask him? (saith he) you be not able to persuade yourselves of this truth, because you know not the Father, for he dwells in light inaccessible, you are not acquainted with him, saith our Saviour: I will help you out with an argument that you better understand; even upon earth (saith he) take but a father here, a father that is ill (but the Lord is full of goodness; fathers have but a drop, but a spark of mercy in them, whereas the Lord is full of mercy, as the Lord is full of light, he is the God of all comfort;) Yet, (saith he) this father (when his son comes to ask him bread) he is ready to give it him, he is full of compassion and tenderness toward him; do you not think that our heavenly Father is as true a father as he, that he loves you as well as he whose compassion and pity is much greater? do you not think he is ready to hear his Children when they call upon him? O this is a strong and unanswerable Reason, and this you see is backed in 16 joh. 27. you see there the love of the Father how it is expressed to us; I say not unto you that I will ask the father (saith he) the father himself loves you; Mark, as if he should have said, let this be one ground to you to think your petitions shall be granted, and that they are not only granted for my sake, for (saith he) the Father himself loveth you, and hath a great affection to you, that is in natural parents, there is a natural affection to their Children; So if I were not immediately to present your petitions (though that be not excluded) yet (saith he) the Father hath such an affection to you, that he cannot choose but hear you; I say not (saith he) that I will ask the father, for the father himself loves you. So that this is the second reason which this promise is there backed with, the love of the father, That he cannot find in his heart to deny us, even for that affection that he beareth to us. We will add a third Reason that we meet here in the same Chap. 16. john, 23. In that day you shall ask in my name▪ verily, verily, I say unto you, ye shall ask the father in my name, and he will give it you; It is brought in upon this occasion, when our Saviour Christ was to go from his Disciples, they were ready to complain, as we see in the verses before, they were ready to say with themselves, alas, what shall we do when our Master shall be taken from our head? Our Saviour answers them, you shall do well enough, doubt you not, for though I be not with you; yet (saith he) go to the father in my name, and whatsoever you ask of him, you shall have it: So that he answers that objection, when a man is ready to say:  
It's true, I know that a father is exceeding loving to his Children: 
Quest.  But it may be, my carriage hath not been such, I am full of infirmities, I have much in me that may turn the love and affection of my Father from me.  

Answ.  Put the case you have, yet Christ adds this for your comfort; If (saith he) the Father will not do it for your sake, yet doubt you not, if you ask in my name, he will do it; do we not see it usual among men, That one that is a mere stranger to another, if he get a letter from a friend, he thinks to prevail; and he doth so, because though it be not done for his sake (it may be he is a stranger, one that deserved nothing at his hands) yet such a friend may deserve much: And when we go to God in the name of Christ, this answers all the objections whatsoever you can say against yourselves, it is all satisfied in this: I go in his name, I am sure he hath supply, I am sure he is no stranger, I know he hath deserved it, etc. Last of all, as he loves us, and because we ask in the name of Christ, is ready to hear us: we will add this, that he is ready to hear us for his own sake, he is a God hearing prayer, saith the Psalmist, 
Psal. 65, 2.  that all flesh might come to him, even for this cause he hears, that men may be encouraged to come and seek to him; for if the Lord should not hear, than no flesh would come unto him; that is, men would have no encouragement, no help; therefore he saith, he is a God hearing prayer, doubt ye not, he will do it for this purpose, that he might have men to worship him, that men might come and seek unto him. Besides that, he shall be glorified, Thou shalt call upon me in the day of trouble, I will hear thee, and thou shalt glorify me; 
Psal, 50▪ 15,  now the Lord is desirous of glory; it was the end for which he made the world. But in not hearing our prayer, he loseth this glory; by hearing our requests, the more we are heard, the more glory and praise we render unto him. Like wise he doth it for the Spectators sake; Moses often presenteth that Reason, Lord do it, What will the Heathen say? 
Exod, 32.12.13.  and lest thy name be polluted among them, they will say thou hast brought out a people, and wast not able to deliver them. So David often, there are many instances in that; I say, for the lookers on sake he is ready to do it. All this is enough to persuade our hearts, that he is ready to hear us, that when prayers are made to him on earth, (So the conditions be observed) they are surely heard in heaven.  

Use. 1.  Now to apply this: First, if the Lord be so ready to hear, than this should teach us to be more fervent in this duty of prayer than commonly we are; for to what end are such promises as this, but to encourage us to do our duties? when we hear that prayer is of so much efficacy, that it prevails with the Lord for any thing, shall we suffer it to lie by (as it were) and not make use of it? If a drug, or a precious balm were commended to us, and it were told us, that if we made use of it, it would heal any wound, it will heal any sickness, and this and this virtue it hath: Will a wise man suffer it to lie by him, will he not use it, and see what virtue it hath? And when it is said unto us, that prayer is thus prevalent with the Lord, that it is thus potent, that it is thus able to prevail with him for any thing, shall we not make use of it, when we are in any distress, when we need any thing: when we have any disease, either of soul or body to heal? Let us fly to this refuge that himself hath appointed. If a King of the earth should say to a man, I will be ready to do thee a good turn, make use of me when thou hast occasion; he would be ready enough to do it. Now when the Lord of heaven saith, ask what you will at my hands, and I will do it; shall we not seek to him, and make use of such a promise as this? Beloved we are too backward in this; we should be more abundant in this duty than we are, we should make more account of it. For whatsoever the case be, if you do but seek to the Lord, if thou dost but set down thy resolution with thyself: Well, I see it is a thing (if I look upon the creature and the means) I have little hope of, but the Lord is able to do it; and therefore I will go to him, I will weary him, and I will not give him over, I will not give him nor myself any rest, till I have obtained it: I say it is impossible thou shouldest fail in such a case. Only remember to be importunate, for an importunate suitor he cannot deny. You know the parable of the unjust judge. 
Luk. 18, 2, 3, 4. Luk. 11.7.  You know also the parable of the man that is in bed with his children; when the widow was importunate, when she knocked and would give him no rest, he gives her redress; the other riseth and giveth his friend as many loves as he will, saith the Text; yea though she were not his friend, (for this is the meaning of it:) If, saith he, the Lord had not much love to you, if he had not such an affection, if you did not come to him in the name of Christ whom he loves, in whom he is ready to grant whatsoever you ask, if he were not a friend to you; yet for your very importunity, he is ready to do it. As the unjust judge (for that is the scope of the parable) he had no mind to grant the widow's request, he had no justice in him to move him, he had no mercy nor compassion, yet for very importunity he granted it. Remember and observe the condition, for this is commonly a fault among us; when we go to prayer, we think that the very putting up of the prayer will do it. No, there is more required than so. As it is the error of the Country people, when they hear say, that such an herb is good for such a disease, they are ready to think, that (howsoever it be taken or applied) it will heal the disease; No, it must be applied in such a manner, it must be used in such a fashion. So it is with prayer, you must not only do the duty (and therefore when we exhort you to it, not only to call upon God, for men are ready enough to do that, especially in the time of distress,) but with these conditions I have named. 
2 King. 4, 29.31  You know Gehazi when he had got the staff of Elisha, he went to the Child, but it was not the staff that could raise the child from death to life, there was something more required. So in prayer, it is not mere prayer that will do it, there is something else, there must be other conditions that must be observed. For we are wont to do with it, as those Conjurers were wont to do with the name of jesus; they thought if they used the name of jesus, it was enough: but ye know what answer the Spirit gives them, jesus we know, and Paul we know, 
Act. 19, 15.  but who are ye? So I say, we are wont to do in this case, we think it is enough to make our request, and that is all. No, there is somewhat more required, you must make your request in such a manner as ye ought. Then I add this further, that when thou makest them in such a manner, yet thou must not think to be heard for thy prayers sake: that is another thing we are apt to fail in. When we have made fervent prayers, and have been importunate with the Lord, we think now surely we shall not fail. No, you must know this, the promise is not made to the prayer, but to the person praying. You shall not find throughout the whole scripture, that any promise is made thus, because we pray fervently we shall be heard: but it is made to the person praying, the prayer is but the instrument, but the means by which the blessing is conveyed to us, is a means without which the Lord will not do it, for the promise is made to the party. A cold prayer (so there be no neglect in it, so a man seek the Lord, and pray as well as he can,) it will prevail sometimes as well as a fervent prayer: Who indites the petition, who makes the prayer fervent? Surely not thyself, but the Holy Ghost: he makes request in us, 
Rom. 8, 26.27.  sometimes he makes thee more fervent, he enlargeth the heart more: sometimes again the heart is more straitened in the performance of this duty: but both may come from the same Spirit. Not but that we have cause of much comfort, when we are able to pray fervently, for this is a ground of our comfort, that when we pray fervently, it is an argument that the Holy Ghost dwells in our hearts, and that our prayers are dictated by him; it is an argument, that our prayers come from a holy fire within. And therefore fervent prayer may give us hope of being heard, but yet it is not merely the prayer, but because it is an evidence that it comes from a right principle, that it comes from the regenerate part, and is made by the assistance of the Holy Ghost it is not the very fervency that prevails. And therefore when you hear this, that the Lord is ready to hear, I say make that use of it, be fervent in this duty, remember the conditions: and yet withal know, that you are not heard for the very prayers sake, but for jesus Christ his sake. He makes every prayer acceptable, he mingles them with his sweet odours.  

Object.  And if you object, O but I am a man full of infirmities.  

Answ  You know how it is answered in the fifth of james, (saith he) Eliah when he was heard, he was a man, 
jam. 5.17.  and a man subject to passions, & to the like passions that we are: As if he should say, do not think that Eliah was therefore heard, because he was an extraordinary Prophet, for it was because the Lord had made a promise to him, and he comes and urges that promise to the Lord, and therefore the Lord heard him. So (saith he) should every one of you, if you have the promise, you may go and urge it, as well as Eliah did: though you be subject to many infirmities, Eliah was even so. You know there are infirmities and passions expressed in the Scriptures that he was subject to. And this is the first use we are to make of it, to be frequent and fervent in this duty, since we have such a promise.  
Secondly, if we have such a promise, than we should learn hence (when we have put up our prayers at any time) to make more account of them than we do: for the truth is, 
Use. 2.  that we pray for the most part for fashion sake, many a man saith thus with himself: I will seek the Lord, if it do me no good, it will do no hurt; but if we made that account of our prayers as we should, we would perform this duty in another manner; but we do not make that account of them as we ought. We think not with ourselves that the prayers that we make are surely heard▪ there be many evidences of it; what is the reason, that when we seek the Lord, we do it so remissly that we have scarce leisure to make an end of our prayers: we are so ready to hasten and go about other business, we are ready to turn every stone, to use all means to seek the creatures with all diligence: but who prays to the Lord as he ought, to work his heart to such a fervent performance of that duty as he should? men have scarcely leisure, for it is usual with them when they have business to do, and enterprises to bring to pass, they are exceeding diligent to use all means; and yet are remiss in the chief: what is the reason else, that we see the doors of Princes and great men so full of suitors, though there be porters set on purpose to drive them away; but the gates of heaven are so empty? It is indeed because we do not believe our prayers are heard, we do but make our prayers for fashion. What is the reason likewise, that we use prayer in the time of distress (if it will be an effectual means to help us, when all other means fail,) why use we it not before? But that is an argument that we trust not to it, seeing we use it, only in the time of extremity: for if it be not effectual, why do we use it then? If it be effectual, why do not we use it till that accident? Therefore this use we must further make, when we hear that the Lord hears our prayers, to make more account of them than we do, to think that our prayers when they are put up to the Lord shall be heard. Say thus with thyself, Well, now I have prayed, and I expect that the thing should be granted that I have prayer for, when I seek to the Lord. It's true, I deny not but we must use the means too, we must lay the hands upon the plough, and yet pray; both aught to be done, as sometimes we use two friends, but we trust one; we use two Physicians, but we put confidence in one of them: In like manner we must both pray and use the means, but so as we put our chief trust in prayer, it is not means that will do it. But the truth is, we do the quite contrary: It may be, we pray and use the means, but we trust the means, and not the prayer: that is a common and a great fault among us, it is a piece of Atheism, for men to think the Lord regards their prayers, no more than he regards the bleating of sheep or the lowing of oxen, to think he heeds them not. And it's a great part of faith to think that the Lord harkens to them and regards them, as certainly he doth.  

Object.  But you will say, I have prayed, and am not heard, and have sought to the Lord, and have found no answer.  

Answ.  Well, it may be thou hast not for the present, but hast thou stayed the Lords leisure? (for that is to be considered in this case,) sometimes the Lord comes quickly, he gives a quick answer to our requests; sometimes he stays longer: But this is our comfort, that when the return is longer, the gain is the greater: ●s we see in trades, some trades have their return very quick, it may be the tradesmen's money is returned every week, but then their gain is so much the lighter; but when their return is flower, as is your great merchants, when it stays three or four years, we see the ships come home laden, bringing so much the more: So (for the most part) when our prayers do stay long, they return with the greater blessings, they return loaden with rich commodities. Let this be an encouragement to us Though I stay, the Lord will grant it; and think not with thyself, I made such a prayer long ago, I found no fruit of it; for be sure, the Lord remembreth thy prayer, though thou hast forgotten it, the prayers that thou madest a good many years ago, may do thee good many years hence. May not a man pray to have his Child sanctified, to have him brought to better order? It may be he lives many years, and sees no such thing, yet in the end, the prayer may be effectual: So likewise it may be in many cases, you see there are many examples for it: Abraham prayed, he stayed long; but you see it was a great blessing that he had, when he prayed for a Son, you know what a Son he was, he was a Son of the promise, in whom all the nations of the earth were blessed. So David when the Lord promised him a kingdom, he stayed long for it: Many such examples there are. Therefore comfort thyself with this: though I stay long, this is my hope, this is my encouragement, that sustains me, If I seek the Lord, and wait upon him, He will come with a great blessing, the gain shall be heavier and greater, though the return be not so quick and sudden.  

Use 3.  Last of all, when you hear such a promise as this, That whatsoever you ask you shall be heard in it; you shall hence learn, to spend some time in the meditation of this great privilege that the Saints have, and none but they; This I propound to every man's consideration; that those that are not Christians, that is, those that are not regenerate, may know what they lose by it; and those that are, may understand the happiness of their condition, that they may learn to magnify it, and to bless themselves in that condition, that they have such a great privilege as this: It is no more but ask and have, therefore that which in the third place I exhort you to, is this, namely to spend time in the meditation of it, to consider what a great advantage it is; David cannot satisfy himself enough in it: In 18. and 116. Psalms; Lord I love thee dear: he cannot praise enough, and why? I sought to thee in distress, & thou heardest me; I called upon thee, and thou inclinedst thine ear to my prayer. I say, consider this mercy as you ought to do, it is part of the thanks we owe to the Lord for so an exceeding privilege, That whatsoever our case be, it is no more, but put up our requests, and we shall be heard. When there was a speech among some holy men (as you know that man that was named in the story;) what was the best trade, he answered, Beggary; It is the hardest, and it is the richest trade. Now he understands it not, of common beggary (for this is the poorest and easiest trade, that condition he puts in) but (saith he) I understand it of a prayer to God, that kind of beggary I mean; which as it is the hardest, nothing more hard than to pray to God as we ought, so withal there is this comfort in it, it is the richest trade of all others; there is no way to enrich ourselves so much, with all the promises that belong either to this life, or to that which is to come: Even as you see among men, a Courtier, a Favourite in the Court, get● more by one suit, (it may be,) than a Tradesman, or Merchant, or husband man gets with twenty years' labour, though he takes much pains; for one request may bring more profit, may make a Courtier richer than so many years' labour and pains: So in like case a faithful prayer, put up to God, may more prevail with him, we may obtain more at his hands by it, than by many years' labour, or using many means; and therefore it is a rich trade, and great privilege, a privilege that we cannot think enough of, that we cannot esteem enough. You have heard of a noble man in this Kingdom, that had a Ring given him by the Queen, with this promise: that if he sent that Ring to her, at any time when he was in distress, she would remember him and deliver him; This was a great privilege from a Prince, and yet you see, what that was subject unto; he might be in such a distress, when neither King not Queen could be able to help him; or though they were able, (as she was in that case) yet it might be sent, & not delivered: Now then consider what the Lord doth to us. He hath given us this privilege, he hath given us prayer, as it were this Ring, he hath given us that to use, and tells us whatsoever our case is, whatsoever we are, whatsoever we stand in need of, whatsoever distress we are in, do but send this up to me, (saith he) do but deliver that message up to me of prayer, and I will be sure to relieve you. Now certainly what case soever we are in, when we send up this, it is sure to be conveyed, whersoever we are: Again, whatsoever our case is, we send it to one that is able to help us, which a Prince many times is not able to do. This benefit we have by prayer: That whatsoever we ask at the Lord● hands, we shall have it. Now consider this great advantage which you have; It is expressed 4 Phil. in these words, Be in nothing careful (saith the Apostle:) And that you may see we have ground for this generality, In nothing be careful, but in all things make your requests known unto God. That is, whatsoever your case be, I make no exception at all, but whatsoever you stand in need of, whether it concerns your souls or your bodies, your name or your estate; yet be in nothing careful. This is a great matter: There is none amongst you that hears me now, but sometime or other he is careful of something or other, for which he is solicitous: Now when a man hears such a voice from heaven, that the Lord himself saith to us, Be careful for nothing, do no more but make your request known, it is well enough, I will surely hear in heaven, and grant it; It is a great comfort. Beloved, comfort yourselves with these words, and think this with yourselves, that this is that Charter, & great Grant that the Lord hath given you, and to none but you, that what prayers you make to him, he heareth you.  

Quest.  But it will be objected, why is this said so generally? That we must in nothing be careful, but in all things make our request known? For then if a man were but a poor man, it is but going to the Lord, and ask riches, and he shall have them; If a man were sick of an incurable disease, it were no more but going to the Lord, and he should be sure to be recovered; If a man hath an enterprise to bring to pass, it is no more but go to him, and it shall be done: what is the reason then, that godly and holy men have not these things granted to them?  

Answ.  To this I answer, you must understand it with this condition, even as it is with a Father (I will prove it to you by that,) suppose he should say to his son, I will deny thee nothing, whatsoever I have, I will deny thee nothing but thou shalt have part in it; Though he say no more, yet we understand it with these conditions.  
First, that if his Child shall ask him for that, that is not good for him, or if the child should refuse to have that done, or pray his Father and say, I beseech you do it not, when the Father knows it is good: here the Father is not bound he thinks: as for example, if a Father sees his child needs Physic, it may be, the child finds it bitter, and therefore is exceeding loath to take it, it makes him sick, and is irksome unto him, so that he earnestly desires his Father that he may be excused, that he might be freed from it; In this Case, the father will not hear him, for he knows the Child is but mistaken. On the other side; if the Child ask something that is very hurtful, if he ask for wine in a fever, the Father denies it him; No, (saith he) you are mistaken, I know your desire is that you might have health and recover, and this I know will hurt you, though you know it not; This the Father understands, and therefore he puts in that condition. So when the Lord saith, In nothing be careful, but in all things make your requests known: If you mistake the matter at any time, and your prayer shall not be the dictate of the Spirit, (so that ye always make request according to his will) but the dictate of your own hearts, and shall be the expression of your natural Spirit, and not the Lords Spirit: In this case there is no promise of being heard, and yet the Lord makes his Word good, Be in nothing careful, but in all things make your requests known.  
Secondly, a Father when he saith to his Child, I will deny you nothing, but you shall have part in all that I have, yet the Child may carry himself so, that the Father, upon such an occasion may deny him, and be ready to say unto him; Well, if you had followed your Book, if you had not run into such disorders, if you had not been negligent to do what I gave you in charge, I would have done it: In this case, the Father withholds the blessing that he will bestow upon his Child; not because he is unwilling to bestow it, but because he would thus nurture his Child, he useth it as a means to bring him to order: 
Numb. 20.21. Psal. 106.32, 33.  So the Lord saith to Moses, That because he had spoken unadvisedly, because he had not honoured him before the people, at those waters, the waters of strife, therefore the Lord tells him by the Prophet, he should not go into the good land: 
2 Sam. 12.14  And so he tells David, that because he had sinned against him, he would not give him the life of the Child: So the Lord saith to us sometimes; I will not grant you this request; for though I be willing to grant it, yet this is one part of the discipline and nurture that I use to my Children, That such a particular request, I will deny you for such an offence; as worshipping of Idols, etc. Beloved this is not a general denial, & this is not for our disadvantage, but it is a help to us, it makes us better, that sometime we should be denied: knowing hereby that it is denied to us for our sin, that we may learn to come to the Lord, and renew our repentance, and to take that away, that we may come to prevail in our prayers with him.  
Thirdly, when a Father is willing to grant it, yet he will thus say to his Child, Though I be willing to do what you ask at my hands, yet I will not have you ask it rudely, I will have you ask it in a good manner, and a good Fashion. (For when we come to call upon God, & come in an unreverent manner, in such a case the Lord hears not.) Or again, he will say to his child; I am ready to hear you, but you must not ask in a negligent manner, as if you cared not whether you had it or no: So the Lord saith to us; I will have you to pray fervently, you shall ask it, as that which you prise. Again he will say to his child: I am willing to bestow this upon you, but I do not give you this money, to spend it amiss, to play it away, to spend it in trifles, and geugawes, that will do you no good: So saith the Lord, I am willing to give you riches, but not to bestow upon your lusts. 
jam. 4.3.  Thus speaks the father to his child, when he comes to ask, he tells him he must come in such a manner as becomes a child, he must speak to him as to a Father, he must sp●●ke with confidence to receive it: So also the Lord tells us, 
jam. 1.6.  we must come in faith; So that (in a word) this is to be remembered; That though the Lord promise, that he will give whatsoever we ask, and bids us, In nothing be careful, but make our requests known; yet notwithstanding this, he would have us to understand that our requests be made in such a manner as they ought to be. Last of all, it may be the Father is willing to do it; but he makes a little pause, he will not give it presently, and suddenly to his child, though he purpose to bestow it upon him, that he may come by it with difficulty; So the Lord useth to withhold his blessings many times, that his