THE GOLDEN SCEPTRE. with- The Church's Marriage, And THE CHURCH'S CARRIAGE In three Treatissis. BY The late Learned Divine, JOHN PRESTON. D r. in D. & Chap: in Ordinary to his Majesty's tie. M r. of Emmanuell College in Cambridge. And sometime Preacher of Lincoln's Inn.  
London. Printed by R. Badger, for N. Bourne A. Boler. & R. Harford. sold at the Royal Exchange. & at the Marigold in Paul's Chu: yard. & at the Bible in Queen's head Alley, in Pater Noster Row. 1639   

THE GOLDEN SCEPTRE held forth to the humble. WITH THE CHURCH'S DIGNITY by her Marriage. AND THE CHURCH'S DUTY in her Carriage. In three Treatises. The former delivered in sundry Sermons in Cambridge, for the weekly Fasts, 1625. The two latter in Lincoln's Inn. By the late learned and reverend Divine, JOHN PRESTON, Dr. in Divinity, Chaplain in Ordinary to His Majesty, Mr. of Emanuel College in Cambridge, and sometime Preacher at Lincoln's Inn.  PSALM. 45 6. Thy throne O GOD is for ever and ever: the sceptre of thy kingdom is a right sceptre IER. 3. 14. Return O back-sliding children, for I am married unto you. HOS. 2. 7. I will go and return unto my first husband for then it was better with me than now. 
LON●ON, Printed by R. Badger for N Bourne at the Royal Exchange, and R. Harford at the gilt BIBLE in Queenes-head Alley in Paternoster Row, and by F. Eglesfield at the MARIGOLD in PAUL'S Churchyard. 1638.   

TO THE TRULY VIRTUOUS AND RELIGIOUS Gentleman, RICHARD KNIGHTLEY, Esquire.  
SIR,  
IT hath been our custom hitherto, who were deputed by the Author to this service, to inscribe or dedicate the several tractates we have put forth, to some or other of his special friends, as proofs of our fidelity, in discharging of the trust reposed in us, and special emblems of the Authors great abilities. For if in every trivial and small Epistle, a man do exarare animam, imprint upon the paper some pieces of his soul, he doth it much more doubtless in his studied exercises, wherein he cannot but conceive his memory may live, and some part of himself be kept alive, and sweet to all posterity.  
If he could say, non omnis moriar, because 
Horat.  he was a Poet, and think his Poem perennius aere, a monument that time itself would not be able to divoure: how much more may he say it that draws himself unto the life in an immortal die, and writes such characters as are not subject to decay and perish? For all flesh is grass, and all the glory of man as the flower of grass: the grass withereth, and the flower falleth away, but the word of the Lord endureth for ever: and this is the word, which by the Gospel is preached unto you, 1 Pet. 1. 24, 25.  
Seeing therefore it hath pleased God to preserve these pieces yet alive, and after long deferring and desiring, to produce and bring them forth to public view; we have thought good, in a prime and special manner to entitle you unto them, and to send them out unto the world under the covert and shadow of your name.  
For seeing it pleased the Author to choose your habitation, wherein to put off and lay up his (then) decaying and declining body, why should it not be proper and convenient, to send these living and surviving pieces of his soul, for to attend it? considering especially, how much his body heretofore had waited on his soul, which otherwise, in humane probability, might still have been alive.  
Neither is there any doubt, but these vigorous and useful breathe of his spirit, will find access and entertainment, where his languid, and at last, his breathless body did. Especially these which may more properly be counted his, than any thing that hitherto hath seen the light, and this we dare be bold to say for these, that none of them did more express the Author to the life.  
Those that did either know him in his life time, or since have much and frequently perused his writings, shall find these three things every where occurring.  
The foulness of sin, the freeness of grace, and the fullness of duty, which in other pieces only scattered, and sparkling here and there, are here collected under proper heads, and handled so professedly and clearly, as nothing more concerning them can be desired.  
In the first are the danger and deformity of sin, driving the spouse to sad and low expressions of herself, as those virgins were commanded, Deut. 21. 11, 12, 13. Even to shave her head, and pair her nails, and bewail her father and her mother, that is, her natural and inbred evils and corruptions.  
In the second, is the glorious freeness of the grace of Christ, receiving this dejected and humbled captive unto favour, and, with that great King, Hest. 5. 2. reaching forth the Golden Sceptre of his love and mercy to her, not only to the pardon and forgiveness of all her sin, but intitling also of her unto all things, for all things are hers, whether Paul, or Apollo's, or Cephas, or the world, or life, or death, or things prosent, or things to come, all are hers, because she is Christ's, 1 Cor. 3. 21, 22.  
In the third, the fullness of her duty is pressed upon her, for, the grace of God, that bringeth salvation, doth no sooner appear to any man, but it teacheth to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world, Tit. 2. 11, 12. that as before Ahasuerus had the virgins purified that were to approach his bed, with various and costly powders and perfumes, Hest. 2. 12, etc. so Christ, when once the soul is faithfully espoused unto him, perfumes and washes her in his most precious blood, and beautifies her with variety of graces, that he may present her to himself a glorious Spouse, not having spot or wrinkle, or any such thing, but that she should be holy, and without blame, Eph. 5. 27.  
And now what rests, but that these Treatises crave shadow & protection from you, nay own you for their Patron? Doth not the low and humble posture of your mind entitle you unto the first? your high opinion of free grace, unto the second? and your holy and spotless carriage, to the third? Having so just a title (besides other engagements) by this threefold claim, 'tis but justice to call your name upon it; and, by your acceptance of it, you shall show friendship to this Posthume, and especially oblige  
Your already much obliged, and engaged, 

THOMAS GOODWIN.  
THOMAS BALL.     


The Contents of the first Treatise.  
Doct. 1. GOd afflicts his own people. 3  
Reas. 1. Because he loves them. 4  
2. That his name be not blasphemed. Ibid.  
3. He will be sanctified in those that draw near him. Ibid.  
4. He walks among them. 5  
Use 1. To fear the Lord. 6  
2. Want of fear provoketh God. 13  
3. God's severity to wicked men. 18  
4. Not to think strange that God afflicts his. 19  
Doct. 2. God pities his people in affliction. 20  
Reas. 1. He is slow to afflict. 21  
2. He sustains them in affliction. Ibid.  
3. He brings them through affliction. 25  
Use 1. Not to be discouraged in affliction. 32  
2. To come to God when we have offended him. 35  
3. To lead us to repentance. 37  
4 To choose the Lord for our God. 41  
5. To confirm us in that choice. 45  
Doct 3. The Lord's name is called upon his people. 47  
Reas. God hath chosen them. 48  
Use 1. To learn obedience. 49  
2. To humble ourselves. 53  
3. Not to pollute God's name. 59  
4. Not to be ashamed to profess God's name. Ibid.  
Comfort, concerning ourselves, and the Church. 63  
Doctor 4. Without humiliation no mercy. 66  
Reas. 1. The necessity of humiliation. 69  
2. Else there will be no returning from sin. 71  
3. Else there will be no constancy. 73  
4. Else God should not have the praise of his mercy. 74  
Use 1. Exhortation to the humble. 101  
2. To those that are not humbled. 103  
Doct. 5. The Lord is merciful to the humble. 112  
Reas. 1. To give God the glory. 113  
2. Humility keeps a man in compass. Ibid.  
3. It makes him useful to others. 114  
4. It makes him obedient. 114  
Use 1. Consolation to the humble. 115  
2. To strengthen faith. 118  
3. To be humble in afflictions. 123  
4. Exhortation to be more humble. 124  
5. Not to apply the promises without humiliation. 131  
Doct. 6. All performances nothing without seeking God's face. 132  
Reas. God is holy. 150  
Use. 1. To examine if we seek God's face. 153  
2. To seek the Lord, and not ourselves. 168  
3. Not to forget the Lord in the midst of his mercies. 172  
Doct. 7. No interest in promises without turning from evil ways. 186  
Use 1. Examination. 197  
2. No duties serve without turning. 219  
3. Good purposes alone insufficient. 222  
Doct. 8. Turning from our evil ways difficult. 224  
Reas. 1. They are pleasant. Ibid.  
2. Agreeable to nature. 225  
3. They are backed by the law of the members. Ibid.  
Use. To make our labour answerable to the work. 229  
Doct. 9 All sins forgiven to the humble that forsake sin. 254  
Reas. 1. From the truth of God. 256  
2. From his goodness. 257  
Use 1. To exclude wicked men from mercy. 263  
2. To trust perfectly in God's mercy. 267  
3. Exhortation to be humbled. 272  
Doct. 10. All calamities from sin. 279  
Use 1. To look to the root of calamities. 281  
2. To see sin in its own colours. 283  
3. How to remove crosses. 284  
Doct. 11. If sin be not removed as well as the cross, it is never removed in mercy. 287  
Reas. 1. Because sin is worse than any cross. 288  
The Lord doth nothing in vain. Ibid.  
Use. By the issue of our afflictions to judge of our estate, and Gods love to us. Ibid.  
Doct. 12. Take away sin, and the cross will depart. 290  
Reas. 1. Because crosses come from sin. 290  
2. God never afflicts, but for our profit. 291  
Use. To comfort us against our fears, that the cross will always continue. Ibid.   

The Contents of the second Treatise.  
Doct. THere is a match between Christ and his Church. 1  
Use 1. To apply Christ himself. 6  
2. To persuade men to take Christ. 23  
Motives to it. Ibid.  
Impediments. 38   

The Contents of the third Treatise.  
Doct. EVery one that taketh Christ ought to be subject to him, and it is best for him. 76  
Reas. 1. He is the head. 78  
He is a Saviour. 80  
Use. Exhortation to come to Christ. 82  
Doct. Christ is the Head and Saviour of his Church, and every member of it. 90  
Use 1. To be obedient to Christ. 91  
2. To choose Christ for our Head. 93  
3. To draw influence from him. 95  
4. How to know we are in Christ. 99  
Trials of our subjection to Christ. 104  
5. To be the glory of Christ. 133  
6. To try our condition. 137    

THE GOLDEN SCEPTRE.  
● CHRON. 7. 14. If my people which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways: then will I hear in heaven, and will be merciful to their sin, and will heal their land. 
THese words contain the answer GOD gave to Salomon's Prayer, which he made when he dedicated the Temple: His Prayer was, that when they prayed on earth, he should hear in heaven: And God promiseth in the words I have read to do all that Solomon asketh: which promise contains three parts.  
First, That he would hear in heaven, which 
1.  phrase notes out either his power, that he is able to bring to pass what he assents to do; men are said to hear on earth, because they can do little; but God in heaven; or else it implies, that though he seems to be far off from his people, yea though in heaven, yet he will hear at last.  
The Second part is, that he will pardon their sins, 
2  and it is of all other mercies the greatest, for sin hinders all good things, and openeth a gap to all evils, and therefore David saith, Blessed is the man, whose sin is forgiven: of all requests it is the greatest that we can make, and of all grants the greatest that God vouchsafeth.  
Thirdly, He will heal their land, and remove their affliction: Now observe the order of this, in that 
3  before he doth it, he pardons their sin.  
Now this promise is farther set forth by two things.  
First, the persons to whom it is made; the people of Israel and judah, notified by two attributes; 
1  First they are his people; Secondly, called by his name, or on whom his name is called, as the name of the husband is called upon the wife, or of the fa ther upon the sons; and as they in Antioch, and we are called Christians from CHRIST.  
Secondly, the conditions this promise is made upon for it is the Lords manner to put promises upon 
2  conditions.  
First, if they be humbled, and humble themselves. 
1   
Secondly, if that humiliation, be not contained within the compass of their breasts only, but expressed 
2  by prayer and confession of sins.  
Thirdly, if they seek my face, seek to be reconciled, 
3  seek his presence as separated from all things else, not seeking Corn, Wine, Oil, but GOD himself.  
Fourthly, if they part with their sins in seeking, 
4  for they cannot maintain Communion with him else, for God dwells in light, and he who walks in darkness, can have no fellowship with him. And thus you have the Analysis of the words; we in handling them will not use this method, but begin with the words as they lie, and will observe first these three Doctrines from these words.  If my people called by my Name 
FIrst, God sends sharp afflictions on his own 
1 Doct.  people: this appears by the Coherence, for in the words before the text, If I send plague, etc. then if my people, etc.  
Secondly, that yet in them the Lord is very tender 
2 Doct.  and full of compassion to his people; this loving compellation [my people] argues as much, it is as if he should say, I cannot forget you, for you are called by my Name, you are mine, though I thus punish you.  
Thirdly, that the Lords Name is called upon his 
3 Doct.  people. For the first, the Scripture is frequent in examples of this kind, so as I shall not need to stand to name any places to you, they are so well known already.  
I come to reasons of it, why it is so.  
First, he sends sharp afflictions on them because he loves them, they are such as belong to him, and 
Reas. 1.  the ground of this reason is, because, Ira est tam ex amore quam ex odio; Anger is as much out of love as hatred; it is a true rule though it may seem a paradox, because when one loves another, he desires much from the party beloved and expects much from him, and therefore a cross and stubborn action from such a one provokes more to anger, than from any other man; as from a Son, from a Friend, from a Wife, it woundeth more; and therefore God saith of himself, that he is a jealous God: jealousy is a mixed affection of love and anger, the meaning is, if I find my people's affection stealing out from me, I am presently affected, as a jealous husband useth to be in such a case, and there is no anger to that, nor none sooner stirred: God will endure ten times as much from another, but when one that he hath taken into covenant with him, offends him, he is angry, and will therefore be sure to send some sharp affliction on him, which is the fruit of his anger, for his anger is not in vain.  
Secondly, he doth it that his Name might not be blasphemed, that was the reason he gives, why he 
2.  punished David when he committed adultery, for the Lord must of necessity do it for their sakes that stand by and look on, to show to them that he cannot endure such things, no not in his own people.  
Thirdly, because he hath said, that he will be sanctified of all that draw near to him, he will have them 
3.  know that he is an holy God, hating iniquity; and that none should draw nigh to him, but such as have holy hearts, and pure hands: and this was the reason why he did send fire upon Corah, Dathan and Abiram; 
Num. 16. 9  The Lord hath separated you, and you draw near to himself, saith Moses to them, and that in the nearest manner to do service as Priests to offer Sacrifice, and you are among the heads of the people, and therefore he will not forbear you, others that are afar off (it may be) God will long and far forbear, but others that are sanctified to the Lord, and draw near to him in profession and in the opinion of others, and also so indeed, of those God will either be sanctified by their bringing holy hearts before him, or else he will vindicate his holiness by punishing them, and will not suffer them to go on with profane hearts.  
Fourthly, because they are his people among whom 
4  he walks, and with whom he dwells, 2 Cor. 6. and the three last verses, and the beginning of the seventh Chapter, he is conversant among them; But you will say, is he not every where else? yes, but he is there as a man is in his own house, among his sons and daughters, observing every thing, looking narrowly to them, and because he is still with them, therefore he will endure no uncleanness among them: thence it was that in the Camp he commanded every man to carry his paddle with him, when he went aside to bury it, that no outward filthiness might appear, for I walk among you, he did it, to show by that which is odious to us, that we should hide what is odious to him, namely sin, and filthiness, which caused him to loathe his house, to loath Israel: when Israel was so unswept and so filthy, God loathed it and so departed from it, and so Asahel came upon them. God will be sure to plow his own ground, whatsoever becomes of the waist, to weed his own Garden, though the rest of the world should be let alone, to grow wild.  
But you will object and say, that the Saints we see, often sin, and afflictions do not follow.  
I answer, it may be and doth fall out often, and the reason is because God finds his work done to his hand. If they plow themselves up, God will not, but if we do it by halves (as that is our fault we leave many balks behind us) than God always comes with afflictions, yet then the less that you leave behind unplowed, the less will God afflict you: if you humble yourselves throughly, you shall escape, except only in the case of scandal, and then God must needs do it for their sakes that look on, as in David, God would have all the world see his punishment on him, as well as they knew of his sin, but this comfort you may have though you have greatly sinned, (if not scandalously) that humble yourselves throughly, and you shall escape.  
Learn from hence to fear the Lord, to tremble at his words, and seeing he will endure no uncleanness 
Use 1.  in his own people, stand in awe and sin not: labour to bring your hearts to such a constitution, to such an awful respect as to fear to omit any good duty, or commit the least sin, and this had need to be urged upon you, for it is the cause of all that laxiture and looseness in our profession, that we do not fear the Lord as we should. If we had the fear of the Lòrd before our eyes (as the Apostles speaks Rom. 3.) that is, if we saw the Lord so as to fear him, we should walk warily and look how, and where we set every step, and the reason why you are so uneven and not like yourselves, is from want of the fear of the Lord: Now the reason of that phrase of the Apostle that the fear of God is said to be before your eyes is from the nature of fear, Timor figit oculum, as if a man be busy about any thing, if there be any thing that he fears, he will still have an eye to that, and he watcheth least it should come with some by blow, when he thinks not of it, and so doth the fear of the Lord work where it is, it fasteneth our eyes on him: And if the Lord were thus before our eyes to fear him, it would make us walk more evenly and more constantly with him. And therefore when the holy Ghost in Scripture would choose to commend a man, he singles out this property, especially of fearing God, as that job was an upright man fearing God, and so speaking of Cornelius, it is said that he was, a just man fearing God, and so Abraham when he would express the wickedness of the Court of Abimelech, he says, the fear of the Lord is not in this place, that is, there is no religion nor good men, God is not regarded there, and the more fear, the less sin, stand in awe 
Psal. 4.  and sin not. If a man stand in awe of the Lord he would be afraid of every sin, he would be afraid of vain thoughts, to be vain in his speeches and to give way to the least wickedness, afraid of every inordinate affection, he would be afraid how he spent the time from morning till night, and how to give an account thereof, afraid of recreations, lest he should sleep too much, or sleep too little, eat too much, or eat too little, as knowing all is but to whet the scythe to make him the fitter for his harvest work, and therefore would be afraid to forbear refreshments toomuch or to use them too little. I beseech you therefore that are in Covenant with the Lord, and nearest to him, that know yourselves to be within the Covenant, to consider this and learn to fear. And to help you in this, take two places of Scripture, 1 Pet. 1. 7. If you call on the Father who judgeth without respect of persons, according to every man's work, pass the time of your sojourning here in fear; that is, seeing you have such a Father that judgeth every person, all his children, he will certainly afflict you if you offend him: Therefore fear to do it. The other is, Heb. 12. 28, 29: Let us serve him with all reverence and godly fear, for even our God is a consuming fire, [our God] whom we worship is not made all of mercy, he hath other Attributes joined with them, to you he is a consuming fire; If you will not serve him with fear, though not immediately to consume you utterly, yet to afflict you, and thereby to consume your lusts; so as it is a dangerous thing to be negligent of him, to meddle with him who is a consuming fire.  
How sharply did God deal with David, who was yet nearer him than any of us; first he took away the child from him, which to him was a sharp affliction, he being a tender Father, and had a strong affection to his life, as appears by his fastings, and the like he had to Absalon, who yet was a Rebel against him; and then to have almost all the people to fall from him, when he was an old King, to have Concubines abused so openly, and the sword never to depart from his house; all these sat close to him, went near his soul; besides his shame, to have his sin discovered to all the world, as appears by Psal. 51. Have not we cause then to spend o●r time in fear, if he dealt thus with David? and do not say, that though he dealt thus with David offending of him, that yet he will not do thus with me, for is he not a Father that judgeth all his sons, and that without respect of persons, as the Apostle saith? Consider also what he did to jacob and Rebecca for consulting and agreeing to get the blessing by a lie, for though the thing she went about was good and they had a warrant for it, and their end was good; yet they used ill means (a lie). But GOD met with them both for it, jacob was therefore put to live twenty years from his Mother's house (whereas he should have stayed God's leisure, and not have been too hasty for the accomplishment of that promise, for he that believeth doth not make haste: and so God promiseth riches and all good things to his children, as much as they can desire, but they must not make haste, that is their fault) and when he was coming home again, what a fear was he put to from Esau, that lie of his being the cause of their falling out! and how did Rebecca also for all that while want the comfort of a son she loved, and had none to live with but Esau? And so Moses was dearer to God than any man upon earth, he never spoke with any face to face as with him, yet he would have slain him in the Inn, for not circumcising his Child, and also because of that other sin at the waters of Meriba, he chooseth an affliction for him, wherein he most of all crossed his desires denying him to go into the Land of Canaan, it may be some small affliction in show as this seemed to be, which yet pincheth sorely, and some great affliction on the contrary in bulk to others, that is not so to him that bears it; And thus he also deals with Eli, a zealous man (would any of us were so in these days) for when news was brought that his sons were dead, and many of the people slain, he was not so much troubled at that, as that the Ark of the Lord was taken, and this amazed him so as that he fell backward and broke his neck: you see the holiness of the man, yet because he had preferred his sons before the Lord, did not govern them well, God did not only thus take away his life, and of his sons, but the Priesthood also from his house for ever, and have not we all cause to fear then? How did he deal with the good Prophet that was slain by a Lion, his fault that he believed another man's word, pretending that he had God's Word, when he had God's Word expressly given to himself, this sin was as the sin of Eve who believed the Devil's word, when she had God's Word expressly, and therefore let us when we have the Word of the Lord stick close to it. And so however he deal with Gideon a worthy man reckoned up among those worthies, Heb. 11. yet when he made an Ephod, see what judgement fell upon his children, judg. 9 and all his house was cut off.  
These examples are useful for you to consider, that you might know and fear the Lord, and the want of this is the cause of this remissness and looseness in our profession, and that we do not so consider our ways. Saint Paul was an holy man, and one that stood in near terms with jesus Christ, yet feared exceedingly, 2 Cor. 5. We knowing the terror of the Lord persuade men; And job that was very exact in his life, which appears by the 31. Chap. which Chapter is nothing else but an expression of the manner of his carriage, which was very exact, verse 23. he gives this as a reason, the punishments of the Lord were a terror to me, and so in the 2. verse the reason why he would not give liberty to his eyes to look on a Maid, was for that he considered, what portion then shall I have with the Almighty? and this fear of the Lord is needful at this time, when God hath discovered himself to be angry with the Land, which is not only for the gross sins of wicked men, but the sins of the Saints also; It is your coldness, remissness and laxitude. I have two grounds for it, first in the Revel. 2. because Ephesus was fallen from her first love, therefore he would remove her Candlestick, that is, the whole Church among them, carry them into Captivity, for I cannot see by the Candlestick how only the Ministry should be meant; and so in the Rev. 3. because Laodicea was neither hot nor cold; therefore will I spew them out of my mouth, God would endure them no longer, and therefore you that think your estates the best, even you have had a hand in this plague, you think that other men's sins, the sins of wicked men are the cause of it, but God he knoweth, that they cannot pray and have no life in them, as you have; and though-their sins also be a cause, and a main cause, as appears by the Amorites, whose sins when full, God punished; yet I say they are yours also: And therefore, when there is an evident sign, that God hath a controversy with a Kingdom and the Churches, and a sign of his wrath is proclaimed from heaven, than every man must do something; now fear the Lord, be zealous, repent and do your first works, begin now to mend your pace to heaven: and yet would only there were a want of zeal among you, yea is it not in disgrace, is not a zealous man hooted at, as an Owl among us? this place, the excellency of it is exceedingly abated and eclipsed, the zeal of it is withered, the Lord is departed from us; learn to be more zealous, and God will return and cause you to flourish again; for when God looks upon a people, it is with them as with the earth in spring time, and when he departs from them, they are as withered trees in winter, and where now is the zeal of former times, the Communion of Saints, the heating and whetting of one another, by mutual exhortations; where is the boldness for the Lord? Those holy prayers, those former times are gone, the light of those times remain, but not the heat, as also if we look back upon that Generation of Queen Elizabeth; how are we changed! they were zealous, but here is another generation come in their room, that is dead, and cold, and yet we have their light, but ignis qui in illis calidus, in nobis lucidus tantum. But, I beseech you, that you would now begin to stir up yourselves, especially in these times of fasting, when there must be an extraordinary renewing of a man's covenant with God, that you would not now be so cold, and so dilute as you have been; and seeing you have that you would have, and have desired long public days of humiliation, that you would labour to spend them with all care and diligence and quickness of spirit, and to consider that the maine is to be done at home with yourselves, for the end of these days is, that you may be humbled, which you will never be, till you consider your particular sins, get up early in the morning, for then your spirits are quick, and so you will have a long time before you come to the congregation, and get you all that while alone, and consider your particular sins, and the holy duties you neglect, and renew your repentance, and enter into covenant; and then when you come hither you shall find the word to have another manner of working upon you than it hath ordinarily.  
If God be thus ready to punish his own children, 
Use 2.  and that thus sharply, it shows the sin of those that are fearless and careless, which provoketh God exceedingly, Zach. 4. 15. I am very sore displeased with the careless heathen, the heathens had sins enough beside to anger the Lord, yet this sin did it above other sins, and it is not to be wondered at that it should, for it is a rule in Philosophy, and most true, that of all things that which provoketh a man most, is contempt, in so much that Aristotle maketh it the only cause of anger, though therein he is deceived, yet it is the main; we use to say non respondere pro convitio est, it is a sign of contempt not to answer again, as when a man is chidden and stricken, & non respondere to go by, as if he took no notice of it at God's hand, this is contempt. And thus a Father when he is angry with his son, or a Master with his servant, how heinously doth he take it! And so God who now hath discovered his wrath to the whole Land, and to every particular man in it, this neglect of him will cause his wrath to wax hot against us, but yet for the land in general we have cause to hope that his wrath doth not so, but that God takes it well at our hands, that we are thus publicly assembled: but let me say this, though, to every particular man, though God spare the Kingdom, yet if thou neglect him and be careless, it will go the worse with thee however. In the 50. Psalm when he had expressed great threatenings in the former verses; he concludes with this, Consider this, O all ye that forget God you that mind him not, lest he tear you in pieces, and there be none to deliver you: and so in the Prophet jeremy 5, 12, 13, 14. verses, because you say that his words are but wind, they shall be as fire, and you as dry wood, and they shall devour you. This is the great fault of men, that they are ready to fear things which they should not fear, the creatures, poverty and discredit, but are backward to fear the Lord.  
God says of the Church Rev. 2. 12. Fear not the things thou shalt suffer; what all the world fears, that do not you fear, fear not the things you shall suffer, those things you ought not to fear, but fear those things you should do, and who is afraid of them, lest he should provoke God in them? And so Christ saith, fear not men, no, not those that have power of life and death (if we should fear any, it should be them) remember that was the commendation of Moses, he feared not the wrath of Pharaoh; when you place your fear thus amiss, it becomes a snare to you; for it makes your hearts busy upon the creatures, when they ought to be set upon the Lord; but when your fear is placed upon God, it doth exceedingly help you, nothing more: to give you an instance or two, you shall find David exceedingly struck with the fear of the Lord, when Ziglag was burnt; no accident ever so amazed him: when he fled before Absalon, he bore it much better, yet that fear helped all, for it set him a work to pray; so jehoshaphats' fear did also help him, when he heard of a great Army coming against him, it set him on work to pray, and so turned away the judgement: and therefore things that you so fear, when your fear is placed on God, seldom come to pass, for that sets men on work to prevent them, whereas evil fear brings the thing with it. Saul feared the Armies of the Philistines exceedingly, that made him seek to the Witch, and this wrought his overthrow which he feared: so jeroboam feared the loss of his Kingdom, and that fear made him set up the Calves which lost him his Kingdom indeed; learn therefore to fear the Lord: nothing brings a judgement so much as the want of fear, security is the next door to a judgement. L●●hish was a secure people, and when the Army came against them, they and their City fell as Figgs from a tree that are ripe, so did they fall in their enemy's mouths, security is a forerunner to every man's judgement, Esay 66. 2. To him that fears me, saith God, and trembles at my words, to him will I look to keep him safe; if not, I will neglect him as much as he me, I will have no eye to save him, as he hath no eye to me to cause him to fear and tremble. But you will say, how may I bring my heart to fear the Lord? I answer, first pray to the Lord to strike your hearts with a fear of him, it is the the work of God to bring the fear of himself upon us, for it is he that brings the fear of one man upon another, he brought a fear upon all the Nations of the Land, when the people of Israel entered Canaan, much more the fear of himself, for the affections are such things as the Lord only can meddle with, and therefore the Apostle saith, You are taught of the Lord to love one another.  
It must be the Lord, that must put in such an affection into you, for his teaching is planting the affections, and so he is said to teach other creatures, that is, to give this or that inclination, and so the Lord is said to fashion the hearts of men; and then they cannot choose but fear him: therefore go to the Lord, and say, Lord I am not able to fear thee: and say, Lord thou hast promised to give the Holy Ghost to those that ask it of thee, that worketh every grace: if you would seek him so, and seek him importunately, though you had the securest hardest heart of any in the world, he would at length teach you to fear him. jer. 40. I will plant 
jer. 40.  my fear in your hearts, that they shall not depart from me. Thus you see that God takes the doing of this to himself, it must be of his planting, and he hath promised also you see to do it.  
This is not all, but there is something we must do ourselves.  
Therefore secondly, observe the Lords dealing 
2 Observe Gods dealing.  with his, learn to know him in his ways, and that will be a means to cause thee to fear him: if any of his children sin, he never lets them go, for than should they thrive in evil, and prosper in sin; but if they will be meddling, they shall be sure to find some bitterness in the end. When a man's heart is set upon the creatures, there being thorns in them all, and therefore if he will grasp too much of them, or too hard, he shall find it: Gods children are trained up so to it, that God will not let them go away with a sin; if they be too adulterously affected, they shall find a cross in such a thing: you may observe this, in the 30. Psalm; 
Psalm. 30. 5  there you may see the circle God goes in with his children; David had many afflictions, as appeareth by the 5 verse, I cried, and then God returned to me, and joy came▪ what did David then? I said in my heart, I shall never be removed: his heart grew wanton, but God would not let him go away so, God turned away his face again, and I was troubled. At the 7 verse 
verse 7.  he is you see, in trouble again: well, David cries again, at the 8 and 10 verses, and then God turned his mourning into joy again. And this to be his dealing you shall find it in all the Scriptures, but because we find this his dealing set so close together in this Psalm, therefore I name it. Therefore observe the ways of the Lord to you, and they that are not acquainted with these his ways, as yet in themselves, see what he hath done to others in all the world; in our neighbour Churches: when he had given a bill of divorce to Israel, yet judah had not feared: now when God hath stricken our neighbour Churches, do you think he will take it well, if we be idle spectators? therefore when he hath stricken another place, learn to fear.  
If he afflicts his own children thus sharply, let them look to themselves, that are not his; whether 
Use. 3. God will be more severe to wicked men.  they be gross sinners, profane persons, of whom there is no question; or mere civil men, and formal professors, in whom there is no power of grace: if he be thus hot against his own Church, his anger will be seventimes hotter against you: it may be longer deferred as his manner is, yet when he strikes, he will strike you in the root, not in the branches; and that so as he will not Strike the second time: Consider that in the 50 Psalm, that he will tear you in pieces; and you that are profane ones, 
Psalm. 50.  let me say to you, as 1 Cor. 10. 22. Do you provoke the Lord to anger? are you stronger than he? Those 
1 Cor. 10. 22  that lie in open profaneness, and do fight openly 
1 Profane.  against the Lord, and have not so much as a show of turning; yea and those that are merely civil, and yet lie in secret sins; that yet are in health, wealth and credit in the world; it is a sign that God means them no good, he would not let his own Garden go so long unplowed.  
And in the second place for professors, that do 
2. Civil men.  not answer their profession in their lives, take heed, for he that is not with me is against me; it may be thou art no enemy, not very stirring in any evil way, but because thou art not with GOD in good earnest, because your hearts are not perfect, at the last day you will be found against him, CHRIST will come against you in good earnest as an enemy; and whereas all your hope lies, that GOD is merciful and CHRIST a Saviour, learn to know that this JESUS, whom you hope to be saved by, will prove the sharpest enemy against you, Kiss the Son lest he be angry: the Son may be angry, as he who Rev. 2. hath 
Revel. 2.  his eyes like a flame of fire, and his feet like fi ne brass to tread you to powder; he shall come against you that are formal: and know, that JESUS CHRIST is not only a Saviour, but a Lord; that he came into the world to be a Prince, and the government is upon his shoulders; you forget that part of his office, half the end for which CHRIST came into the World, and if you would know what kind of Governor he is, Ex. 23. 21. I will send my Angel with you 
Exod. 23. 21.  (saith God) that is Christ, beware of him and obey his voice, and provoke him not, for my name is in him: he is of the same spirit and disposition with his father, and they are both alike affected to sin; beware of him, he goes along with you, and he will not spare you, for the LORD hath put all the government upon him.  
Let it not seem strange, that he hath or should 
Use 4. Not to think strange that God afflicts his.  deal thus with his Churches abroad; what though the Candlestick be removed out of the Palatinate, because they were lukewarm, and fall'n from their first love? what if he should do it in France? what if in England? in the Low countries? should it seem strange to us? It is his manner so to do: He removed judah and jerusalem often out of their pla ces; we should not be offended at it, if he doth, or if he should do thus with us, as thinking that it is a sign that our religion is not the true religion, and that he doth not love his Churches; yes those he loves most he soon afflicts, for judgement must begin at the house of God, that is, he looks on all the world, as on Europe now, and where he seeth his house is, there he beginneth with them, for he is to use others to afflict them; and therefore he begins with them first. Amos 2. 2. You have I known of all the Nations, therefore will I afflict you soon and frequentliest, though not more deeply than others; for though the Church be brought under water, yet she shall rise again. I speak this, because men are subject to be offended at it, and Bel larmine I remember, makes that an argument, that theirs is the Church, because they have had so ma ny victories against the Protestants, and our Church hath been ever and anon down, but by that argument the captivity should not have lighted upon Iudah's, but upon Nebuchadnezzars' people.   

The second Doctrine was, that Though God send very sharp afflictions upon his own people, yet therein 
Doct. 2. God pities his people in affliction.  his kindness and compassions are exceeding great towards them: he calls them you see here, my people, as if he should have said, you are mine, and I cannot forget you; a man loves that which is his own, much more God, who is all love. And this Do-Doctrine had need to be added to the former.  
Now the reasons and demonstrations of this are three.  
Because he is exceeding slow to afflict, and exceeding 
Reas. 1. He is slow to afflict.  long about it, ere he does begin, and therefore he makes many offers often before he does it, as one that could find in his heart not to do it at all. Psal. 78. 38. It is said, he being full of compassion 
Psal. 78. 38.  forgave their iniquity, yea many a time did he call back his anger, when his hand was up, and he giving the blow, he called it back again, as one that could not find in his heart to do it; and when he did it, he did not stir up all his wrath; he let fall some drops of it, but would not shed the whole shower of it; and he gives the reason of both, for they are but flesh; and indeed his primary scope is to show mercy, and that he afflicts, is but upon occasion; and therefore he is provoked, and provoked much before he doth it: As the Bee to 
Simile.  give honey, it is natural to it, but it stings but by occasion, when it is provoked; and this we see to be true in GOD by experience, who suffersmen, and suffers them long, they continue in their sins, and yet he continues his mercies, and withholds his judgements.  
His compassion is shown in sustaining them in 
2 He sustains them in afflictions. Dan. 11. 33. 34.  their afflictions, and in helping them in the midst of them, Daniel 11. 33, 34. When his people should fall by the sword, and by the flame etc. it is said they should be holpen with a little help, that is, so much as would sustain them, bear them up: the like we have Zach. 13. 9 I will bring a third part through the fire, 
Zach. 13. 9  and they shall come out refined, as Gold and Silver is refined, lose nothing but their dross, so as he would sustain them, hold them up. And this he doth by doing of two things, ¹ by moderating their affliction, ² by so framing and fashioning their hearts, so as they shall be able to bear them.  
He moderates them; they are Still in measure, and not beyond their strength, Revel. 2. 10. saith 
〈◊〉 By moderating them.  Christ to the Church of Smyrna, Fear none of those things which thou shalt suffer; behold Satan shall cast some of you into prison, that you may be tried, and you shall have tribulation ten days: as if he should have said, I will moderate this persecution, and do measure out the time to you, but ten days and no more; and therefore fear not: so as you shall not have so much as Satan would, for he would never give over; nor so little as you would, for than you should not be afflicted at all. If you ask now what it is to be afflicted in measure? I answer, if afflictions lie so 
To be afflicted in measure, what.  upon his children as to cause them to put forth their hands to wickedness, than it is above measure, but if so as they never fret nor faint under it, it is not: now he hath promised, that he will so accommodate afflictions, as they shall not work so with his people, Psal. 125. 3. The rod of the wicked shall not rest upon the lot of the righteous, lest he put forth his hand to 
Psal. 125. 3.  iniquity; it shall not be so long as to cause a distemper in the spirit of them, so as they should not carry themselves in a meek manner under it: I mean not so, but that at the first it may cause a bustling in their spirits, as it did in job, when it grew sharp, and he spoke unadvisedly, yet not a substantial disquiet, he came to himself again. To this purpose let the Psalm 129. 3, 4. be compared 
Psalm. 129. 3, 4.  with the former, God compares there the afflicters of his people to plowers set to plow his ground, (the Babylonians and all the other enemies were but God's plowers) now they should not do it, as to do them any hurt, no more than for his advantage and his Churches, they should not go a foot further, for then God cuts their cords in sunder, and when the traces are cut, than the plough stands still, goes not a jot further, let the horses do what they will.  
The second way of sustaining them is, in that he 
2 Fashioning their hearts to bear it.  so fashioneth their hearts, as they shall be able well to bear it; and than though it be great, if they have strength to bear it, it is the less; A great burden on a strong man's shoulders, is no more than a small one on a weak man's. We oft wonder that God should lay so great afflictions on his children, but we do not see their inward strength and ability they have to bear them.  
Now first he fashioneth their hearts to pray, and 
1 To Pray. Rom. 8. 26.  not to murmur, and the greatest affliction it is nothing if they can but pray, in Rom. 8. 26. that is one comfort brought in among the rest, that sweeteneth our afflictions, that the Spirit helpeth our infirmities, and teacheth us to pray.  
He frameth their hearts to repent, and that they 
2 To Repent.  should not sin against him, and if sin be not mingled with an affliction, it is not bitter, if a good conscience be joined with it: for than it is heavy, when it falls upon the shoulder out of joint, or upon the sore place, and therefore S. Paul he cared not for death or the prison, because he had a clear conscience, all his afflictions were nothing to him, for he bore them with a whole shoulder; sin wounds the soul, and then affliction dropped in, causeth smart.  
He frames their hearts to patience, and so that keeps their spirit whole, so as they possess their 
3 To Patience.  souls, and themselves: as on the contrary impatience takes the soul off the hinges, puts it out of itself: but whilst a man's spirit is strong and itself, it will bear its infirmities, but when impatient, it will bear nothing; when therefore afflictions are thus mingled with prayers, and repentance, and a good conscience and patience, it is easy to bear them, and it is GOD mingles their cup thus. And as CHRIST said, shall not I drink of the Cup which my Father hath mingled? although the cup be bitter, yet the ingredients he puts in it, makes it sweet, GOD mingles a cup to them in another manner then to others: See how he mingled a cup to Ahitophel, it was no great thing in itself, it was but that disparagement in the rejection of his counsel, yet such an ingredient was put in, such an apprehension by God's providence (for though God was not the author of it, yet he suffered Satan to do it) as that it broke his heart, and he hanged himself. See the contrary in David, when Ziglag was burnt, a great and sudden affliction, yet he bore it well, for he had comfort from the Lord, an ingredient with it which encouraged him in God, and so when he fled before Absalon his own son, a great and bitter affliction, yet he bore it with such a mind, as if he had been in his bed asleep, as appears by the third Psalm, which was made upon that occasion: 
Psalm 3.  when ten thousand were encamped against him; yet he feared no more, then if he had had never an enemy in the world. I will lay me down and sleep, etc.  
Thirdly, his compassion is shown in bringing 
Reas. 3. In bringing them through.  them through, and giving them a good issue and comfortable fruit of all; as appears by that place of Zachary 13. 9 He carried them through the fire, and fined them thereby as Gold, led them out, and caused them to lose nothing but their dross; or as the Wheat loseth nothing in the winnowing, but the chaff. There is an excellent place for this purpose in Esay 27. 8. In measure in 
Esay 27. 8.  the branches thereof thou wilt debate with it (so some read it.) God promiseth in the former part that Israel should grow like a fruitful tree, and flourish; and though he afflicted them, yet it should not be so, as he afflicteth others, hath he smitten him, as he smote those that smote him? no, he smote them in the root, but him in the branches, so as he should grow the more by it; God compares himself to a man that loppeth his tree, but meddleth not with the root or body of the tree, but with the branches only, and that just so far as need was, and where they should be cut, and that in season, and at the just time, that it may grow the more; for this is to do it in measure: and this is no more than necessary, to make the tree shoot the more; and it were spoilt, if he did not deal thus with it. Now he smites others at such a time, as they are most unfit for it, and that in the root, so as he causeth them to wither, they are losers by it; as appears by that wicked King joram, 2 Kings 6. 33. This evil is of the Lord, and what should I wait on the Lord any longer? and by that of Ahaz, 2 Chron. 28. 22. etc. Then 
2 Kings 6. 33. 2 Chron. 28 22.  in time of distress Ahab yet trespassed more against the Lord: this was that King Ahaz, this was the end of that affliction.  
But some good soul will object and say, I do not find this fruit of my afflictions. 
Quest.   
It may be thou dost not for the present; but stay a little till God hath made an end, and thou shalt 
Answ. Afflictions of God's people work good in the end.  see that affliction which thou thoughtest most sharp, and for which thou sawest no reason, and by which for a while you saw you got no good; yet when the Lord hath made an end and put all together, than I say thou shalt find thy worst take, thy worst condition profitable and useful to thee; in the time of Winter when the trees wither, an unwise man would wonder to see such a spoil, but when the Spring comes, you know the benefit of it; you should not have had such a Spring but for such a Winter: And so those varieties of afflictions and crosses which God leads thee through, those sins, those puttings backe which we think can no way be advantageous to us, they ever in the end will bring forth a Sp●●●g time, for all things work together for good. judge not by one particular, but stay till God hath put all together, and thou shalt see it is for good. Thence it is that Saint james would have us, james 1. 2. When we fall into diverse temptations, 
james 1, 2.  to count it exceeding great joy, that is, he doth not say, when you go in step by step, but when you are precipitated, fall all on the sudden, and are pluhged into them; so the word in the original signifieth. And secondly, not into one, but into all sorts, into diverse afflictions at once; affliction in Estate, Body, Wife, Children, one upon the neck of another: yet rejoice, and not only so, but be exceeding glad, as glad as a Merchant man is to see his Ships come from the Indies laden with riches, and full of treasure; so beneficial should they be in the end. Now except they did always bring home such treasure, and proved not in the issue exceeding good and profitable, he could not have desired them thus to rejoice.  
Now if you ask the reasons why it is so, that 
God deals thus.  God deals thus with his Children in afflictions? I answer out of the text.  
First says he, they are my people, they are his 
1 Because they are his people.  own, and therefore he is full of bowels of compassion towards them, as a man is to his own child, because it is his, Hosea 11. 8. thou art mine, and I cannot 
Hose. 11. 8.  deal with thee as with a stranger, for my bowels are turned within me, as it is there, when it came to the casting away of his child, he cannot do it. So, 1 Sam. 12. 22. The Lord will not forsake you, for you are his people. And so also, 〈◊〉 7. 18. Who is 
1 Sam. 12. 22. Micah 7. 18.  a god like unto our God, that pard●●● 〈◊〉 iniquity, and passeth by the transgression of the remnant of thine heritage? there lies the reason; they are a remnant, they are chosen out of the rest of the world, and to them he is so merciful, as there is none like unto him, it would make a man stand amazed at it.  
They are a people called by his name: as he hath 
2 They are called by his name.  chosen them to be his, so it is taken notice of that they are his, and he hath owned them, his name is upon them by profession, and therefore he will spare them, for his name sake, because of them that stand by and take notice of them: for if he should deal hardly with them, none would serve him; for when servants are hardly dealt withal, who will serve such masters? And this argument Moses uses, Numb. 14. Lord spare them (says he) and if it be, but for thy Names sake, for what will all the Nations 
Numb. 14.  say? that either thou art such a God as art unkind, and wouldst not save them, or a weak God, and couldst not.  
But you will say, we see the contrary by daily experience, we see great and sore afflictions befall 
Object.  God's people, yea, it may be some here of his will say, they have felt and tasted of great afflictions.  
I answer, you may mistake in afflictions, they are not always such afflictions as they seem to be: 
Answ. Mistake in afflictions.  fo● 〈◊〉 we say of the Sun, Sol non patitur eclipsin, sed videtur tantùm pati, the Sun keeps his light even in eclipses firm and clear, so often those afflictions which you think great, are nothing at all in themselves, they seem so to us only: so the Apostle, 2 Cor. 6. we seem to be men sorrowful, yet always 
2 Cor. 6.  rejoicing, seem to be poor, but possessing all things, all was nothing to Paul: for affliction lies only in the apprehension, and so many of those grevous afflictions and tortures which Martyrs and the children of God endured though to us they seem great, yet I am persuaded were nothing to many of them.  
But thou wilt say, this is not my case; I feel, I 
Object.  am sure the sting of it.  
I answer thee, first, that God lays it not on thee, 
Answ. Afflictions needful.  till thou hast need: the Physician knows the body of the patient better than himself, and the soul hath more intricate diseases than the body, and he sees thy secret pride, security, etc. it may be when thou seest them not; as Hezekiah did not; so that when thou seest no reason of such a sharp affliction as purging physic for thee, he doth, and does not administer it but when there is need.  
And secondly, he doth not go a jot beyond thy need; 
2 God afflicts no more than needs. Esay 28. 24.  and this will appear by the opening of two excellent similitudes, Esay 28. (for all the wits in the world cannot find out better expressions than the Word hath; if we had eyes to see the glory of them) from the 24. verse downward; First, doth the Ploughman plow all day to sow? and open and break the clods of his ground, when he hath made plain the face thereof? doth he not cast abroad the fetches? scatter the cummin, the wheat, and the rye? for th●●ord hath instructed him to do so. The husbandman he tells you, ploughs not but where he means to sow, and to have an harvest, and the plough goes no longer then till the clods be broken, and says he, God hath given him this discretion; and therefore shall not God have the same and use the same himself? dost thou think that thou art ploughed longer then thouneedest? it is but till the clods, thy stiff spirit be broken; and whereas thou mayest think thy heart soft enough, it may be so for some grace, but God hath seeds of all sorts to cast in the wheat and the Rye; and that ground which is soft enough for one, is not for another. And again, secondly when it comes to harvest, to some maturity, he hath to thresh it with diverse kinds of instruments (which is the second similitude) ver. 27. The Fitches are not threshed with a threshing instrument, neither is the Cart wheel turned about upon the Cummin, but they are beaten out with a staff and a rod; but bread-corne, Wheat is bruised with the wheel, because he should not always be threshing it. So GOD beholdeth every man's strength, and knows what affliction is most suitable for him, he finds out a fit instrument for every grain; his end is but to drive thee out of the husk of thy circumcision, of some lusts whereof some sits more close to the heart than other: and as the wheat and the husk sits closer together than in other grains, and therefore the wheel goes over it, and when it is threshed enough, and GOD hath unloosed the heart and the sin, the husk and the wheat, he doth it no longer: now says he, this is from the LORD, who is wonderful in counsel and excellent in working; and therefore as when you see an husbandman do so with his ground and grain, you judge him a wise man in doing so, so also is GOD therein.  
But you will say, for all these good words and 
Object.  setting it forth thus, we are sure, and see and feel by experience, that the Saints always fare as ill as the worst when general afflictions come, Plague, Sword or Captivity, they are swept away by these as well as others, and what afflictions are there (go through the sons of men,) that fall not upon the Saints as well as upon others?  
For answer, it is true, those deluges of afflictions 
Answ. Difference in afflictions  which overwhelm whole Countries take away one as well as another, yet there is a difference, as jer. 24. all were carried into the same captivity by 
jer. 24  the same King, but yet they were carried in diverse baskets, the bad in one basket, the good in another; which shows the condition of the one was different from the other: First the LORD knows the good figs, his eyes are upon them for good, to see that no hurt should befall them, that was hurt indeed: And secondly, again he did but send them into captivity, as one is sent of an errand, but the other are led as a condemned man to the Jail: Thirdly, he would bring them again, when they had done the business for which they were sent, when they had humbled themselves, sanctified his name more; many the like ends the LORD hath: but the other he utterly destroyed, and they never returned.  
But will some say, the afflictions that I endure 
Object.  are of an extraordinary nature, never any was so afflicted as I (as the manner of man is to complain) there is a peculiarity in mine, and it is not one but many, and these for a long time have lain upon me.  
I answer, it is true, they are often of an extraordinary 
Answ. Why God sends many and great afflictions.  nature, and there is good reason for it: For a small affliction would not bring thee home to GOD, it is not a little headache, a scratch with a pin that drives a man to the Physician; but such a disease as a man apprehends death in, makes a man seek out for help: and the reason why; first, these afflictions are many is, 〈◊〉 because thou hast many diseases to be healed, lusts of diverse sorts, and thou must have diversity of afflictions applied to them; and again if God should not change afflictions, thy affliction would grow familiar; and as Physic when it is made familiar to the body works not, so would not those afflictions: and 2 they are also often long, because some sins stick close, and are not easily got off, the stain in some sinks deeper, and requires a great deal of scouring. Dan. 11. Many shall fall 
Dan. 11.  by the Sword, Famine, etc. their trials were of many kinds and long, that they might be made white, into which yet they should not fall nor continue in, if men would be scoured and made white sooner. I have stood longer upon this and the opening of it, because either it hath or will be of much use one day to many of us: and seeing we know not what we are reserved for, it is good to treasure up these things, that we may know the ways of God aforehand, and so bear what comes the better, for it is ignorance that makes afflictions so unsupportable when they come. We will come to the uses.  
Learn hence not to be discouraged whatsoever thy case be, whether thou hast been afflicted in 
Use 1. Not to be discouraged in afflictions.  name by reproaches, so as thou thinkest, thou shalt never get thy credit again; or in body by diseases, that thou shalt never have thy health again, or in soul by doubts, that thou art in such an estate that thou shalt never be raised again, remember the exceeding great kindness of the Lord, and know whatsoever thine afflictions be, he is able easily to scatter them: this I speak, because as men in prosperity do think, it will always continue, and tomorrow will be as to day, and much more abundant; so in affliction, that it will never be otherwise. What unfaithfullnes is this! are not all times in God's hands? as David says Psalm. 31. he that altars the 
Psalm 31.  weather, he that turns the Winter into Summer: It is a storm now, and half an hour after the Sun shines; all in the weather, so such alterations is God able to make in men's estates: and comfort thyself with this, it shall lie no longer on thee, then there is need, the plaster shall not lie a jot longer than the sore is a healing. If it were sooner healed, it would fall off sooner; but than it shall fall off alone; though sorrow be in the evening, yet joy shall come in 
Psalm 30.  the morning; because the anger of God never lasteth but for a while; and the reason is given Mica 7. 8. 
Mica 7. 8.  for mercy pleaseth him: take him always when he is angry with his children, and there is but a short brunt of it, his constant course is otherwise, for mercy pleaseth him: now that which a man delights in he will be doing long, he can hardly be taken off from it: as if it grieved him to do otherwise: when therefore it is long I say, it is per accidens, as when thy heart is harder than ordinary; for some are more stubborn than others. Ah, but thou wilt 
Object.  say, this of mine is a great affliction, and I know not how it should be helped, unless the LORD should work miracles. It may be it is so; and indeed 
Answ. No avoiding afflictions sent.  when God will send an affliction, all the world cannot keep it off. In Zach. 1. there were four horns, did beset the children of Israel to afflict them, so as which way soever they went and would have fled, one would have met them, whether to the East or to the West, etc. no way left to escape, no evasion; for when God will afflict, he will afflict, and there shall be no door to go out at; else it were not an affliction: for what matter is it for a man to be in a smoky house, if he hath a door to go out at? but yet what do these horns serve for but to push them home to the Lord? and though a man cannot scape them, yet there is this comfort, that though those horns be as strong as the horns of an Unicorn, so as all the world cannot knock them off, yet when they have pushed them to the Lord, than the Prophet 
God in due time removes affliction.  saw 4 Carpenters, and wherefore came those Carpenters? to knock off every horn, and to cast them out, so that every nation was frayed away, that was against judah; not the Assyrian, not Babylon, nor none of them left: so that as when God will afflict a man, nothing can hinder him, so also when the Lord will scatter the affliction again, and will raise a man, nothing shall hinder neither, he will do it be it never so great. Be not discouraged then: what though the storm grow great and violent? one word of his mouth will allay and still both storms and winds, as in Mar. 5. one word did it: so take the most grievous disease that thou hast long lain under, 
Marks 5.  and which thou think oft thou shalt never recover, yet one word will rebuke it: take the worst and bitterest and powerfullest enemy of the Church, such as Haman, if God speak but a word to him, as he did to Laban, hurt not this man, he cannot hurt thee; one word of the Lord jesus tames them all; 
Mar. 4. 40, 41.  only bring faith with thee. Mark. 4. 40, 41. In the great storm, why did you fear, oh, you of little faith, (faith Christ to his Disciples, when they were so exceedingly troubled) as if he had said; it is not the greatness of this storm that breeds this fear, but the littleness of your faith. So when all the people murmured at the red Sea, what was the reason that Moses was quiet all that while when they murmured? Stay (saith he) a while, and you shall see the salvation of God: the reason of the difference was, Moses believed, they did not.  
So as the trouble comes not from the greatness of the affliction, but the littleness of your faith: when therefore afflictions shall come, be not, be not discouraged, lose not yourselves, but possess yourselves with patience: keep this as a sure conclusion against all objections, that God will be merciful to his people.  
I● the Lord then so full of pity and bowels to 
Use 2. To come to God, when we have offended him.  his own people? Learn thou to come to the Lord, when you have offended him: If indeed God had so hard an heart as would never relent, then when you had sinned, you might go some whither else for comfort; but now come again unto the Lord, as being assured of good success: this use we see made of it by Samuel in the like case to the people of Israel. 1 Sam. 12. When the people had committed 
1 Sam. 12, 20.  that great sin, wherein as he told them, they had not only cast away him, but the Lord; and God had declared his wrath against them in storms from heaven, in the time of the latter harvest: yet at the 20. vers. saith Samuel; Fear not, ye have done all this wickedness, yet turn not aside from following the Lord; and he giveth two reasons. 1. Because all other things they would go to, would not profit them, they were vain. Secondly, because that the LORD will not forsake his people for his great Name sake, because it hath pleased him to make you his people; as if he had said, I would not have you lessen the sin, seek out excuses (as indeed that is our fault in such cases) no, that is not the way, you have committed a monstrous transgression, yet forsake not the Lord. Samuel said this, because that which keeps men off 
What keeps men from coming to God.  from the Lord is discouragement; for many a man, if he had (it may be) a voice from Heaven that would assure him, if he came in, his sins would be pardoned; I do not think but they would come in though they love their sins well: But the main thing that keeps them off, is, men do not think God so ready to receive and pardon them. Now therefore (saith Samuel) you are his people, and the LORD cannot forsake his own, let a man have a child of his own even when it is young and troublesome, and nothing pleasant in it, yet because it is his own, his affections will not off from it, yea his affections will hold on, although when it is grown up, it provokes him an hundred times, because it is his own. Now if they should ask how it comes to pass that they are his? Samuel tells them, because it pleased him to make you his people; there is no other reason can be given of it: so that if any of the children of God looking upon all the world lying in wickedness, and should ask the reason why I should be in this good condition rather than they, there is no other than that it pleased GOD to make him so, GOD loves for no merits, which should teach us to look out of ourselves, less into our hearts in this case, and more to the Attributes of GOD, to return in jer. 3. GOD says there, it 
jeremy 3.  is true indeed, that if you come to any man in the world when his wife hath played the harlot, will he receive her again? no, a man's heart in this case cannot relent, he hath not mercy enough, his heart is too narrow, But thou hast played the harlot many a time, yet return to me, saith GOD; for look how much larger GOD'S heart is then a man's, so much larger are his mercies.  
If GOD be thus exceeding merciful and pitiful, 
Use. 3. To lead us to repentance. Rom. 2. 4.  this should lead men to repentance: there is that in the thing that leads you, so Romans 2. 4. when either GOD expresseth his mercies towards us by his behaviour and merciful dealings with us, or causeth his Ministers to offer mercies unto us, it leads to repentance. It hath indeed a contrary effect almost in all in the world; for whom do not GOD'S mercies lead from him rather than to him? but take heed lest you turn the grace of GOD into wantonness, which yet men ordinarily do. The more favour, the more means they have enjoyed, the more wanton they grow, that is, the more bold, losing their respect to GOD; even as a child is apt to do when his father carries himself kind towards him, he cannot bear it, he hath not the discretion to consider, that it should lead him to obedience, but grows bold and wanton. And you should also make this use of mercies, that the meditations of them should stir up your hearts to a more kindly sorrow for your sins, to think that you have deserved to be cut off long ago, and that you have committed such sins, for which many are in hell long since. God expects this at your hands; and let us make this use of it in these days of humiliation, the main work whereof is to humble yourselves; and we are to labour to humble you, not only by denouncing Gods judgements, but by expressions of his mercies also.  

A digression (concerning Fasting) to the occasion.  
THere is a double manner of doing this duty, 
Double performance of Fasts.  one wholly public, which should be from morning till night in public by the whole land, that all together might confess and humble themselves for the sins of it; which is more extraordinary. 
1 Public.  But secondly, as for these days which are kept from week to week thus, it is well ordered, that the time is so limited for these public exercises, as that there is time left for the private: for the 
2 Private.  business of particular humiliation goes forward better then; and these public exercises tend but to that end, and what is the means without the end be attained? that is, that every man should mourn apart: so Zach. 12. when it was a business of mourning, every 
Zach. 12.  family did it apart, and the wives apart: the wife and the husband are the nearest, and if any 
1 By confession of sins.  should be together, one would think they should; and yet they must be then apart: and the reason is, because nothing humbleth so much as particular sins, those wound the heart, which in public are not so much confessed, but in general only; but when you are every one in private, than you may consider what your lusts, your actions have been, and the circumstances of them; than you may search your hearts and ways, look back and reflect upon yourselves; and that is the main business and duties of these days. Some of you it may be, will say; I know not how to spend my time in private, when I am from the Church: but consider, hast thou not committed many sins? consider them, canst thou not speak and confess them? and say, Lord I confess I have fallen back into this again and again. But secondly when you 
2 Seeking reconciliation.  have done this, seek reconciliation and beg it earnestly, which the heart will do when it is touched with the sense of sin, and the enumeration of them will work your hearts to it; when you see the multitudes, the circumstances, the aggravations of them; and because this is the greatest of all your requests, therefore you must be the most earnest in it; and therefore God doth purposely withhold assurance often, to teach men, what it is to be reconciled to him; and fasting serves to intend your prayers, that they may be the more earnest. Thirdly renew your covenants also, consider what sins 
3 Renewing covenants.  you are most inclined to, and what occasions draw you most to those sins, and vow against them. Consider what good duties you have slighted most, and that your hearts are most apt to fail in; and promise better obedience. Fourthly, not only 
4 To be willing to leave fin.  make a promise, but labour to bring your hearts to be willing to leave those sins in good earnest, and to perform those duties; and when the heart is strongly biased any way, it is hard to alter it, it is no easy matter to get an inward willingness; you must therefore have much reasoning with your hearts to bring them to it. Fiftly, when they are brought into a good temper, they are easily subject to be distempered 
5. Labour to keep our hearts in a good temper.  again; our affections shoot too far into worldly businesses: your love, your fear, your grief is subject to be too much in something, and it is not easy to bring the soul back again; you must therefore take a great deal of pains with your hearts.  
That which is said of Ministers, fullones animarum, fullers of men's souls, that is every man now to be himself, to wash out the stains of his heart, and to make his soul whiter, as it is, Dan. 11. and that will move GOD either not to bring afflictions, 
Dan. 11.  or to remove them: and therefore cleanse your hearts from all pollution of flesh and spirit, and know that to get stains of a deep die out will cost a great deal of pains, you must scour till your souls ache again, and though it cause the skin to come off, and if you do the work yourselves thus, and plow your own hearts, GOD shall not need to do it by afflictions; therefore do it, and give not over till you have done it, and have brought your hearts to be throughly humbled for them, for that is a great means to do it. What else is the meaning of that in james 4. Cleanse your hearts ye sinners, etc. but how should we do it, would some say? afflict 
james 4.  yourselves and mourn, and let your laughter be turned into mourning: be content to sit alone, get out of company, and not to take your former liberties, and mourn and humble yourselves, and do it constantly: for it is not bowing down the head for a day, which God regards; but let sorrow abide in your hearts; It is continuance that God regards: do it, and do it to purpose, for the want of this, is the reason of the coldness and remissness in our profession; namely, that we are not throughly and constantly humbled, it is the ground of every grace and the growth of it: What seed is sown in a heart broken in pieces, thrives and prospers, but all instructions falling upon an heart not broken will bring forth no fruit. If you were humbled, we should find wonderful fruit of our Ministry. Do this therefore but one day, and you will be the fitter for it the next: Sorrow should be as a spring that runs a long constantly from day to day. The sorrows of many are but as land-flouds; and take heed that the continuance of this duty from week to week, make you not slacken your course herein, suffer not your hands to faint. When these duties are new, you are apt to do much; but when a while continued, to be perfunctory in them. And let not any man complain that he loseth a day's work; for is there any work so necessary, as the salvation of the soul? Neither complain, that a day's study is lost, for is there any excellency to the saving Image of God stamped on the heart?  
We are hence to be exhorted to choose the Lord 
Use 4. To choose the Lord for our God.  for our God, when you hear he is so merciful a God; for no man ever served the Lord, but he first made choice of him to be his Master. Every man when he comes to years of discretion, and to be master of himself, adviseth with himself what course he should take, whether he should serve God or the world. Now all the Saints of God have made this distinct choice; we will serve the Lord, and go to no other. Moses when both stood before him, the pleasures of Egypt on the one hand, and God and his people with their afflictions on the other, he chose the latter before the former, Heb. 11. 25. So David saith he did, I have chosen the way of truth, thy judgements have I laid before 
Heb. 11. 25.  me, Psal. 119. 30. for to choose, is, when a thing lies before a man, and he considers and takes it. 
Psal. 119. 30  So joshua, I and my house will serve the Lord. Now I exhort you, that seeing you are to make some choice, that seeing God is such a God, so exceeding merciful, that you would make this choice, let him be your God; for what moves a man to make choice of one course of life rather than another? the ground of it is some happiness that he seeks: when men consider what makes most for their happiness, that they will choose.  
Now if men were persuaded that to choose God 
Happiness in choosing God.  were the best way for happiness, they could not but choose him; and surely if God be so exceeding kind and merciful a God, their chiefest happiness cannot but be found in him alone; and surely there is no husband, no friend so loving as he, no father so kind as he, so tender hearted; he goes beyond all the sons of men, for love and tenderness and kindness: for if there be any kindness in any man or woman, the Lord hath put it in him. That natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and affection in Parents, etc. is not a drop to that Ocean, not as a beam to the Sun, to what is in him; And if the kindness in them be an excellency, then surely it is in him; And if the Lord hath commanded us to be amiable, and full of bowels and goodness, and easy to be entreated, as being a part of that his image, and that holy frame of heart which ought to be in us, is it not then much more in himself? but that I may not urge a bare exhortation 
Motives to choose God.  without some reason; Consider how merciful the Lord hath been to us, and how gracious he is to them that make choice of him: for first he giveth them the comfort of his presence, and there is no comfort like that. For joy and comfort is nothing 
joy what.  else but the agreeableness of a thing to a man's mind, applicatio convenientis convenienti: Now there is nothing that better agreeth with man's mind then the presence and face of God; for lusts and pleasures are the diseases of the soul, and the pleasures that agree to them, are the destruction of it. Besides, when thou art reconciled to him, thou art out of all debt and danger, he will set thy soul at rest, that was rest less before; And besides when thou hast the Lord to be thy God, thou hast one to whom thou mayest go, and unbosom thyself, to advise withal, when thou canst not g●● to any in the world; one thou mayst fetch comfort from, when thou seest no comfort any where else; thou mayst run to him as to a refuge, when thou art overwhelmed with oppositions, slanders and ill reports; and besides all this, and the glory which we shall have in heaven, consider what there is that thy heart can desire, that he will not do for thee; If thou hast any business to do, God will do it better for thee, than thou canst for thyself, the Lord works all our works in us, and for us, Esay 26. 12. 
Isay 26. 12.  Art thou a Scholar, and hast studies to bring to perfection? a Tradesman, and hast enterprises to bring to pass? art in straits? he will be entreated of thee to do all for thee, if thou go to him, and he will bring it better to pass than thou canst with all thy policy.  
Again, Art thou fallen into poverty, into sickness, into disgrace? thou shalt find him exceeding kind, when thou art sick, he will be careful and watchful over thee, this David acknowledges, Psal. 31. 7. 
Psal. 31. 7.  I will be glad and rejoice in thy mercy, for thou hast considered my trouble, and hast known my soul in adversities: When others overlook and forget thee in adversity, as the Butler did joseph, he will not, but take care of thee. Again, if thou be'st persecuted, and hast enemies to deal with (as who hath not that liveth godlily? so that (as David saith of himself) My soul is among Lions; yet thou shalt find God stand by thee, as he did by S. Paul, to del ver thee out of the mouth of those Lions: thou shalt find him to be as a Rock, as a place of defence, to shield thee against them and all their incursions, so that all their plots and malice shall not hurt thee. David had often trial of God in this. Again, if thou dost want any thing, he hath promised to grant whatsoever thou shalt ask. But if thou shalt say, I provoke him day by day; yet know that he is exceeding kind, and will pass by many infirmities, for he knows whereof we are made; one ill turn causeth not him, as it doth men, to forget what was done before, the Lord keepeth for us the sure mercies of David, that is, such mercies that the Lord showed David, and not to him only, but to all his posterity, so as he will not only be a God to thee, whilst living, but when thou art dead, to thy seed also. Such a God you shall find him; therefore take him for your God and for your husband. If men knew him they would choose him; as Saint Paul said to Agrippa, I would that thou wert altogether as I, that is, if thou didst know him as I do, and his service, thou wouldst not be half a Christian, but one all together: do but try if thou likest not his service, thou mayest leave it. But the Saints who have experience of both conditions, holding out may be an argument of his kindness unto all his: and this also should move us to choose him for our master.  
As the other use was to those without to choose 
Use 5. To confirm this choice.  the Lord, so this use is to all those that are already in the covenant, to exhort them to confirm themselves in their choice to be more and more well persuaded of him, that so they may love the Lord more and more, and cleave faster to him. One that is married may love her husband well, and yet by seeing more and more the excellencies that are in her husband, she may be more confirmed in her choice: In all afflictions labour to think well of God, and ill of yourselves. This was the praise of David, he always laboured to extol God in all, and still hold this conclusion, yet God is good to Israel: we are apt to fail much this way, we are ready to think that God deals hardly with us and his people: but we must learn to correct this error, and to have a good conceit of him, to labour to extol his mercy. But this we will not do, till we see these two things: First Gods exceeding great kindness: Secondly, our exceeding rebellions: you look only to God's dealings, and so are ready to think that God hath dealt hardly with you, but never think how abominable your carriages have been to him. But learn to think, that however he is a God full of bowels even in your worst condition, and that you have deserved worse at his hands, that he is exceeding kind: labour to think of this for yourselves and also for the Church. God hath been merciful to it in all ages, and is so still; so he saith, I have been her habitation (that is, a house for the Church to dwell safely in) from one generation to another, from Abraham's time to the time they were in Egypt, and there I was their habitation, and so in the wilderness, and so in all the times under the judges, and so to our times, look on the Church when it was in the worst condition, take the Church of God, even when it deemed to be cut off, as in that great massacre in France, yet then was the Lord an habitation to it, a company was kept alive, that grew greater than the former. So the Church in Queen Mary's time, he suffered the storm to overtake them a little, but it was soon blown over, he was an habitation to keep off the storm from destroying them, and so he hath been, and will be to Bohemia and the Palatinate, but so he hath been found to be to our Church above all the rest, for our Nation hath been like Gideons' Fleece; when all others about us, have been wet and wallowed in blood, we have been dry: therefore labour to see how good God is, and how base we are, and take heed of abusing his kindness, lest he make this Nation wet with blood, when all others shall be dry, and we come to have war, when all the rest have peace: the way to continue his favours is to remember them, and to humble ourselves before him in thankfulness. Thus much of this Doctrine.    

The next may be this third Doctrine:  
The Lord's Name is called upon his people, that is, 
Doct. 3. The Lords Name called upon his People.  they are called by his Name: for the opening of this point, we must know first, that it is the Lord that putteth his name upon them; for who durst take this honour, but those upon whom the Lord himself pleaseth to bestow it? this is no small thing; where God puts his name, it brings something with it.  
So as secondly, it is not an empty title, Titulus sine re, but there is a reality in it; for where God 
2  gives his Name to any man or people, there he bestows himself, and all he hath is theirs, because they are Gods, 1 Cor. 3. ult. As an husband when 
1 Cor. 3. ult.  he bestows his name upon his wife, than he also giveth himself to her. Now in the Scripture the Lord's name and the Lord himself are put one for another, so that it is no small privilege to have the Lords Name called upon us.  
And to open this further; let us consider, who they are yet that are called by another's name amongst men.  
First, wives are called by the name of their husbands.  
Secondly, children by the name of their Parents.  
Thirdly, Temples are called by their names to whom they are dedicated.  
Lastly, they that addict themselves to some man to follow his opinion, are called by his name. As the Platonists, Aristotelians, Ramists, etc. from their masters.  
In the same respects, those that are called by God's Name are such as are married to him, and that are borne of him (for they are his children) and all such as are his Temples dedicated to his service. Lastly, all such as are addicted to follow him; as joshua was, who said, I and my house will serve the Lord, and as jacob was, thou shalt be my God, and I will serve thee; all these are called by the name of the Lord, and the Lord is called by their names: so he is called the God of Abraham, Isaac and jacob, etc. so that it s●●mes that there is (as it were) a certain match between them, a mutual agreement and relation, as there is between a husband and a wife, a father and a son; so if thou be'st one who is married to Christ, and he hath changed thy heart, and begotten thee anew by his word, and art dedicated to his service as his Temple; then thou art called by his Name.  
And the only reason of this is, because he hath 
Reas. Because of God's choice.  chosen thee, there is no other; when he cast his eyes upon all the earth, he chose thee out, to have his Name called on thee; as it is said of the Temple at jerusalem, that he chose that place rather than any other, to put his Name there: and there is the same reason why his Name is called upon a whole Church; as when he looked on Europe, he chose out the reformed Churches to put his Name there; and where the Lord puts his name, there he dwells, so as the one is put for the other, either to say, he chose a place to dwell in, or that his name is called upon it, they are all one. There are two places where God 
Isa. 57 15.  dwelleth, Isa. 57 15. Thus saith the high and lofty one that inhabiteth eternity, whose Name is holy, I dwell in the high and holy place, with him also who is of a contrite and humble spirit, etc. The highest heavens and the lowest hearts are Gods chiefest dwelling places. He hath indeed other places, he dwelleth elsewhere, but in these two he manifesteth a peculiarity of his presence, and that peculiarity is of the presence of his grace and comfort; for he saith in the same vers. to revive the spirit of the humble, and to revive the heart of the contrite ones; he reveals himself to these, and his secrets, which are hid from all the rest, and he fills their hearts with joy and comfort.  
If we be such as bear the Name of God, then 
Use 1. To learn Obedience.  let us learn to be obedient unto him, to give up ourselves unto him; for so much is intimated by this, that we are called by his Name, and therefore we are said in Scripture to be baptised into the Name of jesus Christ; that is, we do by our baptism profess thus much, that we give ourselves to his service; for to bear his Name is to bear our own names no more, that is, our own natures no more. A man that is called by the Name of the Lord is no more sui juris, his own man: As a man that giveth himself to serve another, how much he serveth himself, so much he wrongeth that man And the reason why a wife leaves her own name, it is to show that she is to give up herself to the obedience of her husband, she is not mistress of herself, not free, she depends on her husband as the Ivy on the tree, she hath no root of her own to rest on, but dependeth on him. So we having taken the Name of the LORD upon us, we must think that we are no longer free, we leave 
We are not to serve ourselves.  our own names, we must have no more root of ourselves, but of the Lord; we must have no will of our own, his will must be ours: therefore, ye that bear the Name of the Lord, let it not be in profession only, but do that thing which the Name requireth, that is, follow no more yourselves but follow GOD. A Wife before had the name of her father, but when she is married, as she leaves that name, so she leaves father and mother also to cleave to her husband; if her Parents command one thing, and her husband another, she leaves her father and mother and cleaves to her husband: so as leaving father and mother, implies leaving to bear affection to them, in comparison to her husband, and thus must you do to Christ, as you have it in Luke 14. 26. If thou wouldst be matched to the Lord, thou must be divorced from 
Luk. 14. 26.  all things else in the world, from every thing that is very near and dear to thee: father and mother, sons and daughters are dear, but you must hate them all for Christ's sake, or you can not be his Disciples: yea, he that is married to the Lord, must hate and deny his own soul; when his own soul desires one thing, and Christ another, he must deny it and be divorced from himself, and take no root from 
The nearness of our relation to God.  himself, but from the Lord, because he is able to sustain him. Wives are not bound to destroy themselves for their husbands, but this bond is nearer, therefore Ephes. 5. 31, 32. this near conjunction 
Ephes. 5. 31, 32.  between man and wife is made but as a shadow of that between Christ and his Church, who is flesh of his flesh, and bone of his bone, verse 30. And as for this cause they leave father and mother, as the Apostle says, verse 31. so for this cause must we leave all to cleave to Christ and be subject to him, as verse 24. that is, our will must be subject 
verse 24.  to the Lords. As if thou hast such a journey to go, say, yea but what says my husband to it? thus Saint james teacheth us to speak, jam. 4. I will go 
james 4.  into such a City (if God will) so in other business, say, if the Lord will (to whom I am married) I will do it, else not: and you have reason for it, because Christ loves us as his Spouse and body: by this union we are one flesh with him, yea one spirit, and no man hates his own flesh, saith the Apostle there; though a man hath all the imperfections in his body that may be, sores and biles, etc. yet he hates not his own flesh, but laboureth partly to cover those wounds and imperfections, and to heal them, if he can, for it is his own body; So doth the Lord love you, if you have taken him to be your husband; you have reason therefore never to forsake him. And if any should object and say, I am a sinful wretch, an unfit match for him; Con cider that yet being his, he will cover your imperfections with his righteousness, as a man covers his sores from the view of others; and he will wash you from your corruptions. As if a man have a sore arm, he doth not only cover it, but also washeth it, and heals it, because it is a member of his. So sayeth the Apostle there, he hath washed his Church with his own blood. And this the Apostle S. Paul calleth a great mystery: as if he had said, great things are now revealed therein to you, and worth your considering: why therefore should we not give up ourselves to him? a Wife may object against her husband and say, another one's husband is more wise, more kind, but thou canst say nothing against him. Consider this, and let it not only be as a notion in your heads, but let it sink down into your hearts: And let the Name of the Lord not only be upon you, but also in you. As we have it in Exod. 23. 21. spoken of the Angel that went with them in the wilderness; my Name is in him. My 
Exod. 23. 21  Name is not only upon him, so that he is not only called my Angel, but my Name is also in him, that is, he is so affected as I am, he hates sin as I do, and therefore will punish it in you, and loves what is good as I do. So let the Lords Name be in you, that is, labour to be of the same mind and disposition that God is of, to have a heart after his heart, to be affected as he is, labour to be thus minded, and you shall be the Glory of the Lord, as the Wife is the glory of her husband, as she is called, 1 Cor. 11. 7. 
1 Cor. 7. 11.  because when she behaves herself wisely and virtuously, those that see her do commend her 
The wife the glory of the husband how.  husband: Therefore so behave thyself in the world, so show thyself like thy husband, that thou be his Glory, show forth the virtues of Christ, as the Apostle hath it in 1 Peter 2. 9 A man 
1 Pet. 2. 9  must so behave himself, as the Image of God may appear in him; and then he shall be his glory, as a wife when she carries herself as the image of her husband, so as his wisdom and virtues appear in her, than she is his glory. Consider this seriously; you are called by God's Name; if you make this but an empty title, than you shall have but an empty benefit by it: but if in earnest you cleave to him, and follow him, than he is yours and you his, and all that is his is yours.  
If at any time you sin against God, this should 
Use 2. To humble ourselves having sinned.  be a great motive to humble yourselves the more, that you should sin against him whose Name you bear, to whom thou hast given up thy name, and made a vow and promise to obey him. Thus learn to aggravate your sin, for it doth aggravate it; and this use also I make for the day. There is a double 
Humiliation double.  humiliation; one comes from self love, and that sometimes makes way for grace, but is not grace: but there is another that comes from a tender affection and love to God and Christ; for when a man loves one, he desires to please him, and therefore when he displeaseth him, it grieveth him: And this is such a humiliation, as is required of us on these days of Fasting, therefore labour to work your hearts to this.  
Now there is nothing will work our hearts kindly to be humbled more than love: and nearness 
Love humbleth.  will surely make us love GOD: for why doth the wife love the husband, and the husband the wife, but because they are near one to another? Now when the Name of the LORD is called upon us, it is an argument that we are near unto him; therefore let that soften thy heart, that thou shouldest carry thyself unworthy of this nearness. That was that which smote the heart of David, when he considered how kind and loving the Lord had been to him; the LORD himself when he comes to humble his people, he taketh this course with them, to ●ell them of the nearness that is between them and himself, as is plain in jer. 2. 2, 3. Thus saith the LORD, I remember thee, 
jer. 2. 2, 3.  that is, put thee in mind of the kindness of thy youth, that is, which I showed thee in thy youth, the love of thy espousals, when, etc. Now when we see the LORD take this course, we should take the same; when he would humble David, he sent Nathan to humble him, this was one part of his message to tell him of GOD'S kindness to him, 2 Sam. 12. 7, 8. thus saith the LORD, I anointed thee King 
2 Sam. 12. 7 8.  over Israel, and I delivered thee out of the hand of Saul, etc. And this doubtless was the chiefest cause that made him confess and say, I have sinned against the LORD, as it is in Psal. 51. he repeats (against thee) twice, there lies the Emphasis, I have 
Psalm. 51.  sinned against thee, against thee have I sinned, that wounded him in a manner alone, that there was so great a nearness betwixt the LORD and him. When a man commits a sin, there are two things to be considered in it; first in that he sins against 
Two things in sin.  the Law of GOD, and so he sees a great obliquity in sin; when he looks on sin and the straight Law of GOD, he sees a deformity in it; but this alone doth not humble us in that kindly manner; this will make us vile in our own eyes, this will make us to see a wonderful deformity in ourselves: but now there is another thing to be seen in sin, and that is the person against whom we commit it, and that is the LORD, and sin so looked upon comes to have another relation put upon it, not only as an obliquity and deformity, but as an injury, as a rebellion, an unkindness, recompensing evil for good. The first way sin is considered as an obliquity from a strait rule; but in this latter, as against the Person of GOD, as against thy husband.  
Now therefore to humble thee, do thus; Go 
Way to humiliation.  through all the particular dealings of GOD with thee, remember all the special kindnesses of the LORD, his keeping thee from thy youth, his many deliverances, how many special kindnesses he hath done thee, recount his mercies every Fast-day; and when thou hast done this, then go to thy sins and say: These are not only transgressions against GOD'S straight Law, but also, they are unkindnesses and injuries against his Person; and add to all this the consideration of the patience of GOD: though I have played the wretch and harlot as never any have done, yet he hath been patient, and is so kind, as he bids me yet to return, and this will cause thy heart to melt towards him: labour to do this more and more.  
There is an exercise of Humiliation which is done after this manner, spoken of, by seeing the Lords kindness to thee, and thy injury against him, and comparing the one with the other. But thou wilt say, I would fain do it, but I cannot, my heart is hard, and I cannot get it thus melted. Therefore I say, exercise thyself to this. The reason men's 
'Cause of hardness of heart.  hearts are thus hard, etc. is, because men are idle, not willing to recount God's mercies to them. Say not thy heart is hard, but thou art sluggish, this therefore you ought to do especially at this time. In Levit. 23. 29. there was a time set apart for the Israelites, for the performance of this duty of humiliation, 
Levit. 23. 29  and it was to be their exercise that day, they were then to labour to afflict their souls; such as did not, were to be cut off from among his people. And this consideration, that we are called by the name of the Lord, is a means to do it.  
But you will say, I have done this, and yet my 
Object.  heart is hard still.  
It may be so indeed, and your heart not softened, 
Answ. 1 God accepteth endeavours.  but yet this I say; First for thy comfort, that if thou continue doing this, the Lord accepteth it; but if thou dost it not, thy blood shall be upon thine own head: we require that thou shouldst only labour to do it, and the Lord will accept it, though thou art not able to soften thine heart: And secondly, know for thy comfort also, that God will join 
2 Hell pes them.  with thee, if thou labour thus with thy heart, and send the spirit of humiliation on thee; as the Disciples, though they rowed all night, yet CHRIST came at the last, so though thou toilest many days, and makest no proficiency (as thou thinkest) yet know, that God at length will come and help thee, and that because he hath commanded thee to do this, he will not suffer you to be doing that always in vain, which he commandeth, and therefore he will come: but that you may have the more ground 
Promises of God's help. Luke 11. 13.  for this, remember that you have many promises made of God's help; as in Luke 11. 13. If ye then, being evil, know how to give good gifts unto your children, etc. You shall never alone, of yourselves, be able to soften your hearts without the Holy Ghost, but continue knocking, and the Lord will give you the Holy Ghost, though you be but strangers. So that every man may come to God and say; Lord thou hast made such a promise, thou canst not go from thy word, and therefore deny me not; and be earnest with God, and he cannot deny thee. The woman of Canaan was not a jew, yet she having this ground, that he was the Messias, she would not be put off, therefore do thou so, and thou shalt in the end find that thy heart is softened: and the longer thou waitest, the greater measure thou shalt have of the spirit; and when thou hast him, he shall humble thy heart, as in Zach. 12. 10. I will pour upon the house of David, and upon the inhabitants of jerusalem, the spirit of 
Zach. 12. 1●  grace and supplications, and they shall look upon him whom they have pierced, and they shall mourn for him as one mourneth for an only son. The people of Israel were here exhorted to mourn, and to separate themselves, and to do it every family apart. The business was the same that you are to do every fast-day. Now says GOD, if you seek me aright, you must have the spirit; and says GOD, I will do my part, I will pour on you the spirit of bowels, for so the word may be translated. The 
The Spirit works humiliation. job 42.  meaning of it is this, that when the Spirit of God is thus upon you, you will be tenderly affected to the Lord, even as a mother toward her child: then saith he, they shall look upon him whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and be in bitterness for him, that is, you shall then remember your rebellions, and the remembrance of them shall be bitter to your souls, as bitter things are to your taste: so it was with josiah: the reason why his heart melted, and he wept when he heard the book of the Law read, was because he had the spirit of bowels, which every one of us should have: So job, Now I have seen thee, I abhor myself, job 42. he was not thus before; he 
job. 42.  was a holy man, but this was a new work: for says he, I have heard of thee by the hearing of the ear, but now my eye sees thee. He was enlightened anew; as it were, the spirit shined into his heart with a new light: I have been in a mist all this while in comparison; but now mine eye hath seen thee, and I have an experimental feeling of thee, now I abhor myself. It is a hard thing to abhor a man's self thus, which then a man doth, when God's Spirit with a new light enableth a man to see God's love and kindness, and his own unkindness in their colours.  
If the Lords Name be called upon us, we should 
Use 3. Not to pollute God's Name.  learn hence to keep his Name fair, to keep it pure and unspotted: As it was said of Saint Paul, he was a chosen vessel to carry God's Name; and therefore it behoves them to take heed how it be polluted by them, or they give occasion that it be blasphemed; for the evil committed by you reflects upon the Name of the Lord. A small thing is a great matter in you: one fly corrupts a box of ointment, but many flies in a barrel of Pitch or Tar, are counted nothing; so many sins in a wicked man, redound not so much to the dishonour of God's Name, as one in the Saints. When a Saint doth a thing that is uncomely, he polluteth the Name of the Lord, not that it can be polluted in itself, but it seems so to other men. Before men are regenerate, their sins are as blots upon a table, before a Picture be drawn upon it, which are not 
Simile  regarded of any; but after it is drawn, the least blot is seen of every one: So it is when men are but strangers to God; the sins which they commit, reflect not to the disgrace of God: but when God's Image is renewed in a man, than these sins are more taken notice of, and cause the Name of God to be blasphemed of his enemies.  
This should teach us, not to be ashamed of God 
Use 4. Not to be ashamed to profess God's name.  and the profession of his Name: for shall the Lord not be ashamed of us, as he shows he is not, when he is willing to put his Name upon us; and shall we be ashamed of him? it is an unreasonable and an unequal thing for a child to be ashamed of his father, for a wife to be ashamed of her husband, and so for us to be ashamed of the Lord, whose Name we bear.  
This is the rather to be spoken of, because it is a fault very common amongst us, that we do not take notice of.  
But the most will say, we are not ashamed of religion, but we account it rather a glory to be accounted 
Object.  Christians.  
Give me leave to examine you by these two 
Answ. 1 Men ashamed of the power of re ligion.  Questions. First, are you not ashamed of the strictest ways of religion? There is a common course of Religion, that you need not be ashamed of, because all are for it, and commend it; but yet there are some special acts of Religion that men cast shame upon, such was that act of David, when he danced before the Ark, which seemed absurd in michal's eyes for a King to do; yet he said, I will be yes more vile: some of the ways of God give a more peculiar distaste to wicked men, and there is a shame cast upon the power of Religion, by reason that the multitude goeth another way. Now what is singular, that shame is cast upon: as in any 
Simile.  thing, let the multitude have never so ill favoured a fashion, it is no shame, whereas if a few others wear a garment far more comely, but different from the fashion, yet it would be a shame to them; so it is here, there is shame cast upon holiness and sincerity, because the multitude is not holy, for holy men are like the glean after the harvest, or like the grapes after the vintage, exceeding few, and not enough to bring godliness into fashion: Therefore if thou wouldst know whether thou art ashamed of God or no, try whether you be ashamed of any the peculiar acts of Religion, upon which shame is usually cast among men.  
The second question I would ask is this: are 
2 Before wicked men  you ashamed of God, or any task or duty, or his people among those where the shame will do you some hurt? consider whether you are not ashamed of Religion among sinners; it is an expression put in for some cause, in Mark. 8. 38. Whosoever shall be 
Mark. 8. 38.  ashamed of me: and my words in this adulterous generation, etc. As if he should have said, it may be you would not be ashamed of me among Saints; but he that is ashamed of me among the worst of men, and in a dangerous time, in such a time as when it is ignominious to be a Christian (as it was then) of that man will I be ashamed in the day of the Resurrection. You must therefore try yourselves, what you do before wicked men, and what you do before great men, when it is some loss to you to profess CHRIST, or any truth of H●s; and know that this is not a small matter: We must profess CHRIST in our times, we must make the word of God the rule of our lives. Perhaps we think that so long as our hearts are right, and so, that we run not out into evil ways with others, the matter of profession is but a small change, that is but as the leaves of godliness; if GOD have the fruit, what need we care for the leaves? But remember that in Rom. 10. 10. With the heart man believeth 
Rom. 10. 10.  unto righteousness, and with the mouth confession is made unto salvation: This will damn many of us, the want of profession, as well as the greatest sins. The Scripture is peremptory; we must 
Outward profession is required.  profess God's Name at all times, even then when we shall do it with the danger of our lives. You know that Daniel did so, in danger of his life, and it was not a needless matter, but it was in a matter that concerned his life. But that you may do this the more willingly, consider why men are ashamed of this profession, why? because men do speak evil of you, but is this a good reason? No, for they 
Why men are ashamed of profession.  do so out of their ignorance, as it is in 1 Pet. 4. 4. wherein they think it strange, that you run not with them into the same excess of riot, speaking evil of you. But if they knew the ground of your actions, they would not speak evil of you. They see your actions, but your rules and principles that you go by in these actions, they know not: and therefore they speak evil of you. And shall we be discouraged for this? What if a Geometrician should be drawing of lines and figures, and there should come in a Country man and seeing him should laugh at him, would the Geometrician leave off his art for his derision? surely no, for he knows he laughs at him out of his ignorance, because he knows not the art and the grounds thereof: and is it not as great a folly for us to be ashamed of godliness, because men that understand it not, speak evil of it! surely it is. And therefore remember david's two reasons, when he did that act for which he was reviled by his wife. I did it for the Lord that chose me: as if he should have said, the Lord deserved it, he loved and chose me, therefore I did it. So this is thy case: The Lord hath chosen thee, when he hath passed by many thousands of others, therefore do it for the Lord. And another reason of Davids was, it makes for my honour in the eyes of those that are good, 2 Sam. 6. 24. Men think it 
2 Sam. 6. 24  brings no honour, because they shall not get any credit by it amongst men: but know thus much, when men shrink from God, than God makes true that rule, them that dishonour me, I will dishonour: he that hath made a profession of godliness, and afterward falls away, God never suffers such an one to escape, but he punisheth him one way or other. Therefore Moses exhorteth the people in Deut. 4. 6. to keep Gods' Statutes and to do 
Deut. 4. 6.  them: for this is your wisdom, and your understanding in the sight of the Nations, etc. Now why should you be backward to bear the shame that the world casteth upon you? doth not God observe all, look on, and with approbation? doth not God tell the Church of Ephesus, in Revel. 2. 2. I know thy works, and thy labour, and thy patience, etc. When any man at any time casteth shame upon you for religion, it is a persecution which God will record, as Luther said, when any spoke evil against him; this will be accounted on my reckoning at the last day, that speech is to be considered and weighed of us all. I know thy patience; therefore be not ashamed, but be bold in the profession and fear of God, doing those things that are glorious in the eyes of God and men that judge of things aright.  
If the Name of the Lord be called upon us, this 
Use 5. Comfort concerning ourselves and the Church.  should comfort us concerning ourselves, and concerning the Church of GOD; for where Gods' Name is called upon any Church, any Nation, any man, you may be sure he will defend them, for he is engaged so to do, that his Name may not be polluted; for the Lord is the worse spoken of, when his people suffer. Therefore thou whosoever thou art, rich or poor, be confident, God will defend thee in all thy sufferings. A man will not suffer his wife to be wronged; for saith he, she is my wife, he accounts himself wronged, when any injury is done to her: so God accounteth himself injured, when any wrong is done to thee on whom his Name is called, Esay 4. 5, 6. Although (saith the Lord) they may seem to be helpless, notwithstanding 
Esa. 4. 5, 6.  this (saith the Lord) fear not, I will create a cloud by day and a flaming fire by night: that is, though there be no means, yet I will work without means. I will create them, make them of nothing: I will be both their direction and protection; for the cloud by day, and the fire by night, hath reference to that cloud that went before the Children of Israel in the wilderness, which led them in the way, and kept them from the heat of the Sun. For upon all the glory shall be a defence; that is, the Churches, though they seem never so base, yet they are glorious; for therefore they are called glorious; and not only upon one man or two, but upon all the glory, that is, every man in the Church, upon all the glory shall be a defence.  
But then if this objection come, why? do we 
Object.  not see them afflicted? do they not often suffer a storm; are they not often scorched with the heat of reproach?  
Therefore, the LORD saith, as they have diverse 
Answ. &c  persecutions, so will I have diverse means of help; and there shall be a Tabernacle for a shadow in the day time for the heat, and for a place of re fuge, l●ke the Cities of refuge whither they fled that were pursued by the avengers of Blood, and for a covert from a storm, and from rain. The Saints in a storm of persecution or any calamity, are as a man under a shelter; whereas all others are in the midst of the storm. Therefore be you assured, the Lord will not forsake his own people; they are as the apple of his eye: a man may bear much, but he will not suffer you to touch the apple of his eye; So God will suffer much, but he will be avenged on them that wrong his people. Thus much for this Doctrine.   
2 CHRON. 7. 14. If my People, that are called by my Name, do humble themselves: 
WE are now come to the Conditions upon which mercy and forgiveness are here promised, whereof the first you see is Humiliation, If my People do humble themselves: In the handling of which I will proceed two ways;  
First Negatively, that without humiliation, and 
1  unless men do humble themselves, they can have no interest in these promises.  
Secondly, Affirmatively; That if they do humble 
2  themselves, than God will be merciful to them, and forgive their sins.  
For the handling of the first, I raise this Doctrine 
Doct. 4. Without hu miliation no mercy.  out of the words: That without Humiliation no man shall obtain mercy: We see that God suspendeth mercy upon it here, as without which no mercy can be expected; which therefore must needs be thought a matter of great consequence, and the more largely to be insisted upon.  
I express the doctrine in a more large and general word humiliation, which contains in it, as well 
What meant by humiliation  humiliation passive, or being humbled, as humiliation active (as for more clear distinction sake I call them) whereby we humble ourselves: which is the main thing intended in the Text, explicitly and directly, which also in the prosecution of this point I mainly intent; yet I shut up both together, in this negative part of this discourse: because they are, though in themselves distinct, yet always conjoined in their working, and the latter doth always presuppose the former, and doth necessarily imply it here: for no man did ever come to humble himself, that was not first humbled. This negative part of excluding men from mercy without both these, being also alike common to both, it being a like true, that no man did ever attain mercy, that was not first humbled, and that did not humble himself: So as in this negative part they agree and concur.  
Again, though that affirmative part mentioned is proper to that humiliation active, the promises of interest in mercy being made to them that humble themselves, and not to all that are humbled: there being many that are much humbled, who yet obtain not mercy; yet I join both together in this first part chiefly; because as they are conjoined in their working, so they must necessarily be in the explication of them; for we cannot come distinctly to know and find out what it is to humble ourselves (which is the thing I principally aim at) without knowing what it is to be humbled, the one beginning where the other ends: the one being a preparative to the other. That therefore we may see how far the one and the other goes, and how they are distinguished, we will shut both up in this first doctrine.  
Now in handling this Doctrine we will do two things.  
First, show that men must be humbled and humble 
1  themselves, ere they can come to have interest in these promises.  
We will show what it is to humble a man's self 
2  and to be humbled.  
For the first, this place alone is sufficient ground. 
1 Necessity of humiliation.  GOD would not have put in such a condition in vain, if it might have been spared in any, but besides this ground we have the practice of all the master builders, who made it their first work (as here it is the first condition) to humble men, that they might be brought to humble themselves: And to omit all other instances, we have all the three Persons seals to this method.  
This was GOD the Father's method in the first Sermon that ever was preached (which himself 
Humiliation required 1 By God the Father.  also preached) as a pattern for all Ministers to follow. And when he would draw Adam and Eve in to seek the promise of mercy, he first expostulates the matter with them, to humble them for their sin: and then le's fall the promise of the Messias.  
And secondly, JESUS CHRIST the second 
2 God the Son.  Person in his first Sermons in Preaching the Gospel, as in Luk. 4. 7. shows his approbation of 
Luk. 4. 4.  this method in that he makes this his first subject of his first Sermon, us appears by the text he takes to preach the Gospel, but to whom? to those that are first humble and humbled. The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to such as are poor and broken in heart.  
And the same order, the Holy Ghost the third Person was foretold by Christ, that when he was 
3 God the Holy Ghost  come, he would observe in working upon men's hearts by the ministry of the Apostles, etc. john 16. 8. He shall convince the world of sin: for humiliation, 
joh. 16. 8. 〈◊〉  that is his first work, then of righteousness, for justification: lastly of judgement; that is, that sanctification which persons justified are to have wrought in them; We come now to the explication and reasons of this point, which shall be,  
To show the necessity of this humillation to the other that follow. 
1   
Of the order of it, as it is here placed the first 
2  of all the rest.  
For the first, it is true indeed, that the Lord might 
Reas. 1. From the necessity of it.  bring men home to him without this humiliation. He could do as he did at the first creation, say no more, but let there be light, and there would be light, and that without any of this thunder, he might say, Let there be grace, and there would be grace; he could come in the still voice without renting the Rocks, and say no more but, Open ye everlasting doors, lift up your heads ye gates, and they would be open; but as though he might have brought the Children of Israel out of Egypt into the Land of Canaan, without leading them through the Wilderness, yet his good pleasure was thereby rather to humble them and prove them; so it is here.  
And the reasons of this necessity may be drawn from the relation, and respect which this humiliation hath both to the other conditions that follow, and all that is promised here in the Text: unto which we will fit the reasons that follow.  
As first, without this men will not seek out 
1 The relation it hath to the other conditions.  for and come unto CHRIST: they will not seek His Face, that is, His Person: The Laweis our Schoolmaster to bring us to CHRIST, by humbling us: men would not come in to Him unless they were driven; men would not seek Him unless 
1 Seeking for Christ.  they themselves were first lost; men would not receive Him unless they were first humbled; the poor receive the Gospel; the poor in spirit.  
It is necessary in respect of receiving and seeking for mercy and pardon, and forgiveness, which 
2 Seeking mer●cy.  is the main thing here promised, I will be merciful to their sins, for until then our propounding pardon and the promises of it, and inviting men to come in would be all but lost labour: for until then, men would give us that answer, and the promises the same entertainment, which they did that were invited to the Marriage Feast, Matthew 22. 5, 6. The text says they made light of it, and so 
Mat. 22. 5, 6  we find by experience, that when we preach the great things of the Gospel; as Justification, and remission of sins, men account them as a small thing, and set light by them: and the reason is, because they are not humbled; men otherwise would not prise CHRIST nor the promise of the pardon by him (as Manna was not prized by the Israelites) nor his righteousness, by which they are to be forgiven: a man happily would be content to have CHRIST'S righteousness, as a bridge to go upon to Heaven, but he will not prise it as Paul did, who was ambitious of nothing so much as to be found in CHRIST, not having his own righteousness, but that which is by faith, accounting all things in himself and out of himself dross and dung in comparison of it; but a man unhumbled will not set this high prce upon it, and God will not have his Jewels, much less Christ and pardon of sin cast away at random to those who shall not value them; but when a man shall see the badness of his nature, the multitudes of his particular sins, and see that in his heart he never thought had been there, and stand amazed at them, then to have such a righteousness as shall perfectly cover all these sins, this he will think a great matter. So it was to Saint Paul, when he saw himself the greatest of sinners. And when a man thus sees his particular sores and diseases, and something in Christ's righteousness to answer them all; as Christ's patience to answer his impatience, Christ's 
Christ's righteousness not esteemed by men unhumbled.  love to stand for his hatred, Christ's holiness of nature to cover his uncleanness, he will then begin to esteem every jewel in that Cabinet, for he knows he could not spare one part of that righteousness, he sees a glorious righteousness to cloth and cover his nakedness from top to toe, and this makes him prise it and every part of it, which a man unhumbled will not do; and as he would not esteem the imputed righteousness of Christ, so nor inherent righteousness from him, whereby he should be enabled to turn from his evil ways; but when a man sees and knows what a heart he hath, how false, how full of sins, and empty of grace, and what strong lusts are there, then when he shall find the contrary graces wrought in him, he prizeth them highly, and Christ for them, because they are the precious gifts of Christ, for he knows and acknowledgeth they are the sole work of Christ, because in his nature dwelleth no good thing. And why else doth God after conversion suffer his people to fall into sin, and into variety of temptations, but that they might be more humbled still, and so know the worth of Christ herein?  
It is required men should be humbled, because 
Reas. 3. No turning else from our evil ways.  else they will not actually turn from their evil ways, nor be obedient to Christ in all things in their lives. An unbroken heart is like an untamed horse, that will not endure the bridle, and be guided by it, like an untamed Heifer that will not go 
Simile.  with the yoke; such a man that God may command him what he will, but he will do what he list: but when the heart is broken and humbled once, then as Saint Paul trembling said, Acts 9 he will say 
Act ●.  also; Lord, what wilt thou have me do? I will do what thou wilt, yea, and suffer what thou wilt; call me to suffer, for thee.  
If this question had been asked Saint Paul before he was thus humbled, he would have given another answer: before, God may bid us do what he will, but we as stubborn servants will do what we think good: we are proud and unbroken, and pride is the cause of all disobedience, and therefore it is said, High thoughts must be east down, that 
Pride the cause of disobedience.  exalt themselves against the knowledge of God; ere every thought can be brought into the obedience of Christ. 2 Corin. 10. 5. They exalt themselves against the knowledge of God and His will; for when His will 
2 Cor. 5. 10.  is known, the heart yields not still: when the LORD commands any thing, as to take heed of evil company, to have a care of their speeches, whilst men are unhumbled, they are ready to expostulate the matter, and in the end will do nothing at all: but when a man is humbled, and the high thoughts cast down, than he brings every thought and affection (that exalted itself before) into the obedience of Christ. And as all disobedience is from pride and stubbornness of the will, so all obedience is from humility; when the heart is humbled, it is made pliable to God, Esay 66. 2. 
Esay 66. 2.  I will look to him that is contrite, and trembleth at my words; they are both there joined: that is, when he heareth any command from me, he is afraid to break it, afraid of admitting the very occasions of sinning: A man that hath been scorched with the fire dares not easily meddle with it again, and the reason is, it makes a man choose the Lord freely for his Husband and Lord, and from thence follows kind obedience to Him.  
He that hath made the choice himself will serve, else not; but he will condemn himself, that he should make a choice so unsuitable to him; and it also teacheth a man to set an high price upon CHRIST, and forgiveness of sins, as you hear; and that will set all thy desires on work, and cause thee to refuse no obedience, whether active or passive: For, what is the reason men obey their lusts, but because they prise pleasures, have an high esteem of honours, etc. and the same effect will the prising of CHRIST have in thee, to do any thing for Him, so as thou shalt not count thy life dear, for Him.  
They would not do all this constantly and for 
Reas. 4. Else there would not be constancy.  ever, if they should come to Christ and be obedient for a while (as john's hearers and Herod was) yet they would return unto their vomit again: and not stay with Him if they were not humbled, they might come in, as those hearers (signified by the second and third ground) did, who received the seed with joy, and as those of whom it is said, Christ would not commit himself to them, but stay with him, men will not unless they be humbled: For unless a man be brought to part with all for Christ, and to sell all, he will in the end repent of his bargain; if there be a reservation of any thing, the time will come he will go back, and start aside like a broken Bow; and until a man be throughly humbled, he will not be brought to part with all for CHRIST; he that is humbled, he only is the Merchantlike minded man, who sells all he hath and goes away rejoicing, is glad at the heart that he hath Christ though with the loss of the whole world; he is willing to take Christ upon all conditions, with losses and crosses, and to deny himself in every thing; for he knows the bitterness of sin, and so sets such a price upon Christ as if the bargain were to make again, he would do as he had done, but the other what he hath done in a fit, he reputes him of afterwards, and therefore true repentance (which godly sorrow and true humiliation worketh) is called repentance never to be repent of, 2 Cor. 7. 10. Other sorrow than Godly may 
2 Cor. 7. 10  work a repentance, but it is such as men afterwards repent of.  
Men are soon weary of the yoke of CHRIST. because they have not felt how grievous the yoke of sin and Satan is, but to one who hath felt the burden of sin, the yoke of CHRIST is easy and sweet.  
The last Reason hath relation to the last thing 
Reas. 5. God should not have the praise of his mercy.  here promised, of taking away the judgements and healing the Land. God should not have the praise of his judgements and of his Mercy in taking them away, unless men were humbled; for if when God did afflict men, he should restore them again without this humiliation, men would think that God wronged them before, and now did but right them, but when God hath humbled them so far, that they acknowledge his justice, in afflicting them, and their own desert to be utterly destroyed, and confess that it is his mere Mercy they were not consumed, and humble themselves under his mighty hand, and now if the judgement be taken off, and his wrath blown over, than they give him the praise of his Mercy and judgements.  
Thus you see why of necessity it is required: Now let us see the reason of the order of it, why it is required thus in the first place: It is the first condition here: there is something in the order, and to 
Why humiliation required first.  be said by way of reason for it, and the reason in general is, because nothing is acceptable to God, till the heart be humbled: You may pray, which is another condition, and you may hear, etc. but all you do is but lost labour, unless it come from a broken heart.  
For first that is alone a fit sacrifice for God, without 
Reas. 1. No sacrifice accepted without it. Psal. 51. 16, 17.  which act no sacrifice is accepted: This you may see Psalm 51. 16, 17. Thou desirest not sacrifice, else I would give it thee; thou delightest not in burnt offerings. The sacrifices of God are a broken spirit, and a contrite hart, oh God, thou wilt not despise. David knew that till his heart was broken, all his good deeds and all holy duties would have been in vain, and it is as if David should have said, Lord, before I was thus humbled and my heart thus broken (as in the beginning of the Psalm he had expressed that it was) Thou didst desire no sacrifice of me, nor wouldst have delighted in no burnt offering from me, but the sacrifices of God are a broken spirit, and other duties but as they come from it. This is the main sacrifice, and with out it, nothing acceptable, unless it be laid upon this low Altar, which sanctifies the Sacrifice.  
As it is only a fit Sacrifice for God, so this only 
Reas. 2. It makes us Priests.  makes us fit Priests to God; and before we are fit to offer a sacrifice acceptable, we must be Priests; and we become not Priests to God, till we have offered ourselves first to God as a sacrifice, 2 Cor. 8. 5. and that we are not, till we ourselves be slain, and broken, 
● Cor. 8. 5.  and so made a sacrifice.  
Nothing is accepted till the Holy Ghost dwell in the heart; and until a man be Humbled, the 
Reas. 3. Else the Spirit of God dwells not in us.  Spirit of God dwells not in his heart: And therefore what he doth till then, savours not of the Spirit, but a carnal heart, and so is not acceptable: Till a man is humbled, he keeps the door shut upon the Lord and His Spirit. There is one within, his heart is full already; he dwells in his own heart himself; therefore it is said, Esa. 57 15. That he dwells in a contrite heart, that is in it alone, for there 
Esay 57 15.  is only room for him to do what he will in all the chambers of it.  
Until a man will be obedient in all things, no thing he doth is acceptable: He that turns his ear 
Reas. 4. It makes us obedient in all things.  from the Law, his prayer shall be abominable. Now one that is not humbled throughly, he may be obedient in many things, he may pray, etc. but yet he will have by ways of his own, he hath not fully renounced himself, that is, not Humbled: Now unless a man's obedience be general, nothing is acceptable.  
And so we come to the second thing propounded what this humiliation is, and herein our main 
2 Humiliation what.  enquiry is after that which is mainly intended in the text, What it is to humble a man's self. But because the finding of it out depends upon the other also, we will with it show also what it is to be humbled, that so we may the better know the true humiliation required of us; and for the finding out of this we will first set before you the examples of them who have humbled themselves, and have been humbled in Scripture, and from thence gather what it is.  
For this you shall find Manasses in the 2 Chro●. 
Examples of men hum bled. 2. Chron. 33. 12. Manasses.  33. in his affliction humbling himself greatly, and the Lord was entreated of him, vers. 12. Likewise we have that of S. Paul humbled. Acts 9 6 where we find him trembling and astonished, and saying, Lord what wil● thou have me do? See another example in Acts 2. 37. of those who were 
The converts. Acts 2. 37. The Gaoler Acts 16.  pricked in their hearts, crying out, what shall we do to be saved? And so of the Gaoler, Acts 16. who came trembling and astonished, and would have killed himself; and likewise of the Prodigal, Luk. 15. (which 
Prodigal. Luk. 15. 〈◊〉  though a parable, yet sets forth this condition of a soul humbled to us,) of whom it is said, that none gave unto him, and that he came unto himself, etc.  
Out of all these we gather those two main parts 
Humiliation of two parts.  of Humiliation mentioned; humiliation passive, and active. The first whereof makes way for the second, unto which no promise is made, and which may be found in an unregenerate man; the second, which is the fruit of Sanctification, which is meant here, and unto which the promise is made: These go both together in the godly; and he that hath the second, never wants the first in some measure more or less, though many have the first, that have not the second.  
Now the first is nothing else but a sense of sin, and God's wrath for it; expressed to us in those former examples, by being pricked in the heart, it being a wounding of the heart and spirit.  
Unto which is joined trembling fear, with considering and coming to a man's self, aswee have it in the Parable.  
And this passive Legal humiliation stands in these 
Passive humiliation.  particulars.  
A sensibleness of sin: before a man is as one 
〈◊〉 Sensibleness of sin.  that is in a dead sleep; what is done to him he feels not, nor what is said he hears not, is sensible of nothing: But this is the awakening of a man to be sensible of sin; so as now he is wounded, now he is smitten with it, now he feels it. So the Gaoler as the foundation of the prison was shaken, so was his heart also, and had an earthquake within, as well as one without; and his awaking out of sleep was a resemblance of his awakened heart.  
This humiliation makes a man fearful of his estate; whereas before he was bold: and others that 
2 Fear of his estate.  are not humbled go on boldly and are punished, as it is said of the fool in the Proverbs.  
It makes a man consider his estate, which he never 
3 It works consideration.  did before; as the Prodigal came to himself, that is, entered into a serious consideration of his estate; before a man thought himself in a good estate; little imagined he was in the gall of bitterness; but this work shows him his poverty, and that he is altogether naked, and that he hath nothing to sustain him, as the Prodigal saw he had not, no worth at all in him.  
And this first work of humiliation is wrought 
1 It is wrought by the Law.  by the Law and the curse thereof; which says in his hearing, Cursed be he that abides not in all things to do them.  
By the Law I say, which is the rule of righteousness, whereof all particular rules are branches; and by the threatenings thereof, which are all branches of that great curse. The one being as the lightning to discover sin, the other like the thunderbolt that strikes the heart with fear of God's judgements: the one is like the Indictment, the other as the Sentence of the Judge. I put both these together, because both go to humble a man. The Law is like the Taskmasters of Egypt, that commanded the Israelites to 
Simile.  do the work, but gave them no straw; so the Law tells us, this and this is to be done, and binds us to do it, but gives us no strength, and so thereby discovers our sinfulness and unability to any good: and then as the taskmasters did beat them that failed of their tale, so comes the curse and strikes them dead, that continue not in all things to do the Law; and these two put together work this Legal humiliation: 
The Law what.  neither by the Law is meant only those ten words spoken in Horeb, but together with the explanation of them, as we find them expounded in the Prophets and the whole Scriptures: so that by the Law is meant that rectitude which the whole Scripture doth require. Now therefore when the Scriptures are laid to our hearts, the rectitude of the Scriptures is compared with the crookedness of our hearts and lives, and thereby we come to see how that the least sin is forbidden, and that the least duty must not be omitted, and that we must give an account for every idle word, and every lustful thought and motion in the heart; as S. Paul when humbled, saw lust to be sin; and then we come to see withal the curse due to the lease: This humbleth a man.  
And unto this is further required the help of the Spirit joining therewith, without which the Law 
2 The Spirit works humiliation  doth not humble a man: who is therefore called the spirit of bondage, because he enlighteneth a man to see his bondage and slavery to sin and Satan, and his subjection to God's wrath; not that he makes him such or brings bondage with it, but discovers it; and 
3 By afflictions.  this not only by showing a man his bondage, but he makes him believe it: For there must be a faith to humble as well as to comfort, whereas we set light by the threatenings, and believe them not; for would the swearer swear, if he believed that threatening, the Lord will not hold him guiltless that taketh his name in vain? When therefore the Spirit enlighteneth a man to see his sins, and makes him believe the threatenings denounced against them, than a man is humbled and not before.  
And yet though these threatenings are propounded by the Word, and made effectual by the Spirit, yet usually some affliction puts life into them; as we see in Manasses, and also in S. Paul who was first struck off his horse to the ground, and in the jailer who thought verily all his prisoners gone, for whom his own life must have been answerable; so as he would have killed himself: sometimes a real affliction, sometimes an imaginary one, an apprehension of Judgement, shame, poverty, misery doth God use to put life into the threatenings, and they put life into the Law; and then the Law is brought home to the conscience; and so sin is brought to light; for when men are sensible of miseries, than they are often brought to to inquiry into the Law of God to find what should be the cause of it: and when the Law is brought home to the conscience, than sin is made alive. Saint Paul says, Romans 7. Sin appears to be sin, 
Rom. 7.  which before was as colours in the dark; and sin being made alive, than I died, says Paul there, that is, he apprehended himself a dead man, in which is a discovery of sin and our subjection to death for it; wherein do consist those two parts of this former humiliation, which makes way for the second humiliation.  
Thus you see, what to be humbled is. Now we 
2 Active humiliation  come to the second, what it is to humble a man's self: which begins, when the other ends: for then a man looks out for the remedy, as those who cried out what shall we do to be saved? which is the second thing to be observed in those examples; after the wounding of their hearts, they made an enquiry what to do to be saved. For those that belong to God's Election go yet further: there is another kind of Evangelicall humiliation wrought in them, which is a fruit of sanctification; for in one whom GOD means to save, when he is come to this, the LORD sends the spirit of adoption into his heart, the spirit of grace, as Za●hary calls him, which gives him some secret hope, he shall be received to mercy, if he will come in; which is a work of faith in some degree begun: and then says the soul with itself, I will go and humble myself, I will go home to God, and change my course, and give up myself to him and serve him: and this we shall find in these examples mentioned before, especially 
Examples of this humiliation. Luke 15.  of the Prodigal, Luk. 15. he came to this conclusion, If I stay here, I die for hunger; but in my father's house there is bread enough: here was hope that bred this resolution. I will go home, and say to my father, I have sinned against heaven and against thee, etc. here was that true humiliation we speak of. So Manasses, he humbled himself greatly, out of an hope of mercy; for a man comes not to this active humiliation wherein he kindly humbleth himself, unless he hath hope of mercy; and the beginning of faith is with a hope of mercy, which sets a man a work to go to God, and say; Lord, I have committed such and such sins, but I will return to them no more; I am worthy of nothing.  
Now there are four several compositions or 
Four pays of ingredients in it.  four pairs of ingredients, that have influence into this second kind of humiliation, to cause us to humble ourselves.  
1 Payr, an hope of mercy, as well as a sense of misery: 
1 Hope of 〈◊〉 mercy and sense of mi sery.  that whereas before we did look upon God as a severe Judge; we look now on him as one willing to receive us, both are requisite. Sense of misery only, brings a man but to himself, as the Prodigal first is said to come to himself; but hope of mercy joined with it, drives a man home to God, as it did also him; without which, sense of misery drives us from the LORD; but hope of mercy being added to it, causeth this active humiliation, we speak of, whereby we say, I will go and humble myself.  
2 Pair of ingredients are the sense of our own emptiness, 
2 Our own emptiness and God's alsufficiency.  together with an apprehension of that Alsufficiency that is in God; which we also may see in the Prodigal, when he said, I shall starve and die, if I stay here; but in my father's house is bread enough: he looked to that alsufficient fullness that was in God to supply his wants. The creature whilst it findeth any thing in itself, it will stand upon its own bottom and not be humbled, but when it finds nothing in its self but emptiness, than it beginneth to seek out for a bottom; which it seeing to be in God alone, it goes out to him; for men will not be drawn off from their own bottom, till they see another bottom to stand upon.  
3 There must be a sense of a man's own sinfulness, 
3 Sense of our sins, and Christ's righteousness.  and the LORD JESUS his righteousness, and so a light comes in that discovereth both: thus when S. Paul was humbled, there was a light shone about him, which was an outward symbol of that new light which shone within him, of Christ, and his own sinfulness.  
A sense of the love of God and Christ, joined with the sense of a man's unkindness unto God, 
4 A sense of; Gods love and our unkindness.  whereby we look upon sins as injuries done to God, and an unkindness shown therein.  
And now let us see the difference betwixt these two works or parts of humiliation, that we may 
Difference between active and passive humiliation. 1 In the matter.  further understand what it is to humble ourselves.  
And first, they differ in the matter they are conversant about; in that first, a man is humbled properly, but for the punishment: a man indeed is humbled for sin, yet principally as it hath relation to punishment; it is guilt works on him; he is not humbled for sin, as it is contrary to God, and his holiness, but as contrary to himself and his own good: and thus we are not humbled, till we come to love God, and to have a light discovering the holiness and purity of his nature, which one that is savingly humbled hath wrought in him.  
They differ in their grounds and principles whence they arise. 
2 In the ground.   
The first ariseth but from self-love, and is but a work of nature; though thus far a work of God to stir up self-love, by the sense of misery and to awaken it; but so as any unreasonable creature if in danger, useth to be sensible of it: and what wonder then is it for a man, when he begins to have some sense of hell and death, let into his conscience, to be wounded and apprehensive of it! but the other ariseth from the love of God kindled in the heart by hope of grace and mercy.  
They differ in the instrumental causes that work them; the one is wrought by the spirit of bondage, 
3 In the instrumental causes.  by an enlightening merely to see his bondage, and the soul is as one that is in bondage fearing God as a master; and he hath no further light than thus to see God as a Judge: but this other is wrought by the spirit of adoption making the Gospel also effectual, discovering God as a father.  
They differ in their effects; as,  
The one driveth a man from GOD, but this 
4 In their effects.  latter causeth a man to go to GOD and to seek Christ: it works that affection to Christ that the 
1  Church in the Canticles had to him, who would not give over seeking him, till she had found him whom her soul did love. Though there be twenty obstacles in the way, yet the soul hath no rest; as a stone hath no rest, till it be in its own centre, so nor this soul thus humbled, but in God; and therefore gives not over seeking him, though it hath never so many denials.  
The first breeds death, an acedia, a deadness and 
2  listlessness, it makes a man as a log, that moves not to God in prayer. So it wrought in Nabal, and Achitophel, it breeds such discouragement as often ends in death. Of worldly sorrow (and such is all sorrow whereof God is not the end) cometh death: but when it is right and true and kindly sorrow for sin, it doth that which an affection should do, it quickeneth him to do that which he ought to do: so fear when it is right worketh, and so all other affections, which were put into the soul for that end that it might be stirred up by them to that which it should do, for GOD and its own good; and therefore this affection of sorrow for sin quickens a man to seek out to God when it is right.  
The first breeds a fierceness and turbulence in a man's spirit; as we see often in men whose consciences 
3  are awakened to see their sins, they are fiercer than they were before; for guilt of sin vexeth their spirits; and where there is no sense of mercy from God, there is none to men: but he that is broken for sin spends his anger upon himself, frets chiefly for his own vileness and unworthiness; and the Peace of God which his heart hath a sense of makes his spirit gentle, and peaceable and easy to be entreated and persuaded: bring him Scripture, and a child may lead him and persuade him. The rough ways are made smooth, the rough and froward dispositions of the heart, and every Mountainlike affection cast down, as it is said they were by Saint john's ministry, who came to humble men and prepare men for Christ.  
They differ in their continuance; the former a loan proves but a passion, and it comes but from 
4  flesh, so as all the fruits of flesh are, it is but as the flower of the grass: of the same fading nature the root is from whence it comes: though it comes like a violent torrent into the heart, and swells above the banks, yet it is but as a land-floud; but this latter is as a constant river that hath a spring, which though it keeps within the banks, and doth not overflow so much as the other, yet it runs constantly, and the further it runs, the greater it grows. 
5 Properties. of this humiliation.   
I will give you also some properties of that humiliation to which the promise is made here, by which it may be yet further known and differenced.  
We will take those fruits of it we find in the 
1 Prayer.  text. 1 It will make a man pray, and 2. Seek God's face, and turn from his evil ways: it hath always these as the consequences of it:  
To pray. judas was humbled, but he had no 
1  mind to pray, nor an ability to pray; the spirit of prayer went not with it; but he that hath that true humiliation, is able to pour forth his soul to God: and indeed prayer is not the work of the memory and wit, but the proper work of a broken heart.  
Again, secondly, to seek God's face, this true 
2 Seek God's face.  humiliation cuts a man off from his own root and bottom, and causeth him to seek the Lord alone: which seeking useth to be expressed in prayer: that other will cause a man to seek mercy, but this to seek God's face; that is, if they have his favour, it is enough: they seek God as sequestered from all things else; though such a soul had assurance of being freed from hell, it would not content him, unless he saw God's face.  
That which Absalon counterfeited (as knowing it to be a true strain of a loving and humbled child to a Father) when he had his life given him, though banished from the Court, Let me see my Father's face, though he kill me, it is an humbled soul in truth towards God: others as God says in Hosea, Seek mercy, but they turned not to me: they sought not me.  
True humiliation causeth a man to turn from his evil ways: the other makes a man but give them 
3 Turn from sin. 2 Chron. 33. 23.  over for a time, whilst he is sick of them; and then returns again, as a Dog to his vomit, 2 Chron. 33. 23. It is said Amon humbled not himself, as Manasses his father had humbled himself, but transgressed more and more: which implies, that when a man is humbled as he should, he transgresseth no more as he had done; and so Manasses did so humble himself, as he transgressed no more. It will make him become stronger against that sin he hath transgressed 
Simile.  in: as a bone that hath been broken is stronger when it is right set again; he especially humbleth himself for and turns from his beloved sin, and with that from all the rest.  
2 Property is, it makes a man to cleave fast to 
2 To cleave fast to Christ.  Christ, and so draw nigh to him in all the duties of obedience, to obey him constantly, generally and throughly. Men may have light wounds made in their hearts which do not drive them to the Physician, which awakeneth men a little, but they fall asleep again: but when God humbleth so as to save, he so fastens the apprehension of his misery upon him, as to bring him home to Christ: he sets on the avenger of blood to pursue him to the utmost, and not for a mile or two, but to follow him till he be driven into the City of refuge: There is an humiliation, which hath not this effect and consequent of it (and therefore I mention it as a property of the true) and this because of a defect that is in it, in which respect though it come near the true, yet differs from it: which is in the event seen in this, that the true causeth to come to Christ, and to cleave to him without separation.  
That you may therefore see the difference between this and the other, and wherein that other is defective; mark how that which is true works this in one, who yet is not quite cut off, but hangs by a thread as it were, there being some secret Fibrae, some veins and strings that are not cut in pieces, which keep life in the old man, and a man remaineth still upon his old stock, and so long CHRIST comes not into the heart; not until a man be unbottomed of himself, and sees he can no way be happy in himself, or within his own compass, but sees all is to be had in and from the LORD JESUS; until then, he will not go out of himself, nor cleave to or follow the LORD JESUS CHRIST fully.  
Now then, the other humiliation is defective in this, in that it is not in this manner enough bottomed, it cuts not a man wholly off from himself, the foundation is not laid low enough; there is wanting depth of earth, there is indeed so much earth as shall bring forth a green blade of profession, and such a foundation as there may be erected a slight building upon, but it is not low enough to bear a substantial building that shall stand out all winds and weathers. This true humiliation hath these two things go with it.  
A man sees no bottom in himself: 
1   
Seethe a bottom out of himself to stand upon, 
2 Two things accompany this humiliation.  and so he casts himself upon that, clasps about CHRIST, and wholly adhereth unto him, and so draws all sap and life from him, as the branch doth from the root, and thence comes that resolution and ability to cleave to the Lord, and to please him in all things.  
As the resolution to do it, so all his ability to go through with it; for being joined to CHRIST, there comes the spirit of grace (called the virtue of CHRIST'S death, because it works a virtue like unto his death) into the heart: But when the heart is not yet in this manner broken, many take up purposes and good desires, but are not able to keep them, because they were bottomed on their own strength; whereas if the heart were broken from itself and engrafted into CHRIST, such purposes made in his strength would thrive and grow there: For if the soil be made good, and fit plants be planted in it, it is certain they will thrive. Now in a good heart those desires that be planted there do thrive, and whither no more, and though there may now and then waves arise, and so they may be tossed to and fro; yet substantially they do not wither nor fall from the foundation: Those therefore who have begun a good course for a year or 
Falling away the ground of it  a month, and go not on in it, it is a sign they want humbling: He that is truly humbled, falls back no more: Manasses did not, nor Saint Paul, Lord what wilt thou have me do, said he then? and he was as good as his word. Therefore take knowledge you that do fall away, what the defect hath been and wherein: for that will be a means to set you right and recover you again.  
3 Property of Humiliation is, to have all the affections 
3 Moderates the affections.  moderate, all delights in worldly things faint and remiss, and all his affections taken chiefly up about grace and sin: True affection in him will eat up the false. He esteemeth spiritual things at a high rate, and all other things as little. Ask such an one what of all things else he would desire, and he will tell you, Christ, and the favour of God, and the graces of the Spirit, and to have his lusts mortified, and his sins pardoned, and that he passeth not for the things of this life, he cares not in comparison whether he be poor or rich, bond or free, (notwithstanding if he may have a better condition, he will use it rather) as a man that is condemned to die; little regards he his estate or the things of this life, his apprehensions are taken up with greater things; give him his pardon, and take all else: So here one truly humbled, counts the favour of God so great, as he esteems all things else light in comparison: When therefore men are violent in their affections towards worldly things and in their desires and delights in them, and endeavours after them, it is a sign they are not humbled.  
4 Property is to love God and Christ much, Mary loved much, because much was forgiven her; that is, 
4 To love God much.  not simply that much was forgiven her, but because withal she had a sense of it, apprehended it as much and her sin great by a work of humiliation, and so apprehended it a great matter to be pardoned. And so a man having once apprehended death and hell, and the wrath of GOD as belonging to him, and God comes on a sudden and tells him, thou shalt live, when his neck was on the block, and he expected nothing but death; this causeth a man to love GOD much, and to prize CHRIST; and this made Saint Paul also to love CHRIST so much, that the love of Christ constrained him, because I was a persecuter and a blasphemer, and he died for me, forgave me a great debt.  
He that is truly humbled will be content with any condition, as the Prodigal son, I am content 
5 To be content with any condition.  to be as an hired servant, says he, and am unworthy to be called a son any more; he was content to do the work of a servant, to live in the condition of a servant, to have the lowest place in all the family: And so Saint Paul looked on himself as the least of all the Saints, thought he could never lay himself low enough. Now this contentedness is exercised about two things.  
In a contentedness in the want of these outward 
1 In want of outward things.  good things; when a man is content with the meanest services and the least wages, to want wealth, and credit and gifts, as jacob being truly humbled, I am less than the least of thy mercies: whereas an other man that is not humbled, when he looks upon himself and GOD'S mercies he enjoys, he thinking highly of himself, thinks himself too big for them, and that the disproportion is rather on his side; whereas jacob though he then had many mercies, yet said, take the least mercy, and lay it in one scale, and myself in an other, and I am too light for it, less than it, and it too much for me.  
It is exercised in bearing crosses. One that is 
2 Bearing crosses.  truly humbled still blesseth GOD, as job, and bears and accepts the punishment of his iniquity willingly and cheerfully, as we see it made a condition, Leu. 
Leu. 26. 41.  26. 41. If their uncircumcised heart be humbled, and they bear or accept the punishment of their iniquity, if the Lord lay upon him a sharp disease (say the plague, disreputation, poverty,) yet he beareth it willingly and cheerfully; for when a man thinks in earnest that which is said Ezech. 36. that he is 
Ezech. 36.  worthy to be destroyed, whatsoever befalls him from God, which is less than destruction, he blesseth God for it, and rejoiceth that he escapeth so.  
The humble man therefore is in all conditions contented, always cheerful and blessing God; if he hath good things, they are more than he is worthy of; if evil, though never so sharp, yet they are less than destruction, and then he deserves, when as an unbroken heart is always turbulent, and thinks in the secret murmurings of his heart, that he is not well dealt with.  
I should come now to the application of this Doctrine; 
Case. Whether such a measure of Legal sorrow be necessary  but before I must resolve a case and scruple, which doth use to trouble the hearts of many.  
The Case in question is, whether to right and true humiliation, it be necessary that such a solemn humiliation and such a measure of sorrow and violent Legal contrition go before it.  
There is a double kind of sorrow wrought in the 
Answ. Sorrow dou ble.  hearts of men; the one is a violent tumultuous sorrow, which ariseth from the apprehension of hell and punishment: the ground whereof is self-love, and is commonly in those who are suddenly enlightened, and so amazed therewith being taken on the sudden; as we see in Saint Paul who was taken suddenly as he was going to Damascus: and it was discovered to him, that he was guilty of so great a sin, as he could never have imagined, a voice from heaven to strike his ears on the sudden, why persecutest thou me? And this we find by experience to have been in many who never have true humiliation, as we see in judas. God indeed sometimes useth it to bring men to humiliation, as he did in Saint Paul.  
But again we find in experience in some a cleaving to God, and holiness of life, and a constant care to please him in all things, without this violent vexing sorrow: and many that have had their hearts deeply wounded, amazed, affrighted, and have thereupon taken up great purposes which have come to nothing, the ground whereof having been a violent passion, as that the root withered, so the fruit withered also; but a true apprehension and conviction of sin; as in itself the greatest misery is more real and draws the heart nearer to Christ; so that in this case we may say of these two sorts, as Christ said of those who were bidden to go into the vineyard: They that said they would go, did not, and others that said they would not go, yet went: and therefore we answer, that it is not always necessary to have 
Violent sorrow not always necessary.  such a violent sorrow, or that a man should lie any long time in such an evident sense of wrath, though always there is a right apprehension of sin which doth humble a man: which will appear by these considerations.  
1 That is not always the greatest sorrow that is 
1 It 〈◊〉 not always the greatest.  thus violent: though it seem to be so, it is not always the greatest sorrow which melteth into tears; as that is not the greatest joy that discovers itself in laughter; that is not the greatest sorrow which works the most violent commotion in the heart; there is a sad silent quiet sorrow that sinketh deeper, and wets more slowly, and soaks into the heart, and makes the heart more fruitful in the issue, which ariseth out of a more spiritual conviction of Judgement, of the evil of sin; though less passion accompanies it, yet a stronger and deeper affection of sorrow is wrought. I call it deeper, because it is more constant and lasting, more to purpose; the one being as a land-floud, the other as a spring.  
Put the case, such a violent sorrow should be 
2  greater, yet it is not always alike necessary, neither on God's part nor man's.  
Not on man's part; as some disease doth not 
1 Not necessary on man's part.  need so sharp and quick a medicine as an other, as some men's flesh is harder to heal than others, so some men's hearts have more stubbornness in them than others; some have made themselves children of the Devil by their wicked courses, worse than they were at first; others in comparison are but as the children of Adam, still as they were borne, and therefore the same work may be wrought in them, with much less ado.  
On God's part it is not always so necessary, but 
2 Nor on God's part.  is proportioned to God's ends; and God differs and is various in his ends concerning men.  
He means to bestow a greater measure of grace 
1  upon one then upon an other; and where he means to set a greater building, there he digs a lower foundation; he means to use some as a means to comfort others, and therefore letteth them see and feel more the bitterness of sin, that they may be able to comfort others with the same comfort wherewith they have been comforted.  
He differs in the means to attain his ends; if 
2  he means to bring them to the same measure of grace, yet he will not go always the same way to work, as he often doth that without affliction, which sometimes he doth with it; as a man is brought to the same Haven diverse ways, some in a 
Simile  calm is tided in, others are driven in with a storm, but it is no matter how they come so they come in, the promise is made to those that come.  
A third consideration is, that it is not for want of this greatness of humiliation, that diverse have 
3 Greatness of sorrow.  not so violent a sorrow, but from some circumstance in the work itself; as,  
First, because the light of comfort comes in sooner to some than to others; they have the salve presently 
1 Comfort comes late.  after the wound is given: God having broken the heart bindeth it up presently again, a man may have as deep a wound which a mitigated medicine coming near to the bottom of the disease and soon applied may sooner heal than another less deep, to which the remedy is not applied a 
Simile.  long time after, which therefore asks longer: So also it is in joy, suddenness increaseth it for a fit; for example, put case a man is condemned for high treason, and brought to the block, and verily expects death, and his pardon on the sudden comes, there is such a great sensible change wrought in him (and our natures are sensible of great changes) and therefore how excessively doth he rejoice! but take one who is guilty of the same fault, who knows that if he have not his pardon, he should lose his life, but hath his pardon presently after the sentence passed, he will prise his pardon as much as the other, though happily he is not so turbulently affected as the other.  
It falls out thus by reason of the ignorance some 
2 From ignorance.  have lived in before, who therefore are enlightened to know their estates all on the sudden; whereas an other hath been brought up in knowledge, and the knowledge of his misery being let in by degrees, than the case doth also differ, as between two men who were to go through a wood, whereof one is 
Simile.  set upon by thiefs not suspecting any, and is put into a fear of his life, and knows not how to escape, but one comes on the sudden, and rescues him and gives him his life, but another is warned before, knows he must go through such a passage, and that unless he hath a strong guard to go along with him, he shall certainly perish; this man apprehends the danger as great, as the other, and the benefit as great, and the love of him that should go with him as great; only his passion, either of fear or joy, is not so violent as the others, though he truly rejoiceth in the deliverance as much as the other, and thinks himself as much bound to the man that delivered him.  
I have spoken these things, because some are scrupulous in the point, and think they may not safely apply the Promise, because they have not had that measure of sorrow that others have had.  
But let no man suffer his assurance to he weakened for want of this, for a man may have as high an esteem of CHRIST and be as throughly convinced of sin though he want that violent work, which GOD works in some, even a great sense of his wrath, and letting them lie there and then speaks peace, so as these are wrought by distinct acts and causes in a great distance one from the other, so that as their sorrow was evident so their joy was evident, in another he works so, that as soon as he sees sin he sees God also pardoning.  
And in those that have that violent shining of affection in their first Humiliation; look how much of it is violent, will vanish, and what is substantial, will hold; so that even they in the end come to this solid conviction of Judgement at last, which only is constant and abideth with them. And therefore let not thy assurance be weakened for the want of this, for faith unites to Christ and establisheth us in well doing.  
But you will say, is it not good to get that sensible stirring sense and sight of sin? 
Object.   
I answer, yes, for to that end GOD leads through crosses, and suffers thee to fall into sins, 
Answ. Sense of sin necessary.  that thou mayest see the vanity of the creature and the sinfulness of thy nature, that when thou comest to heaven thou mayest say by thine own experience, it was not by my own righteousness that I came hither: And therefore though it be good to get it, yet let GOD go his own way and use his own manner of working, whether by Legal terror or otherwise, what he sees good for thee he will do to humble thee, but do thou use means to understand the Law, thy own heart and actions, and as thou art fallen into new sins, labour to see what a case thou shouldest be in, if Christ had not delivered thee: But let not thy assurance be weakened, for you must know there are but two main ends of humiliation, which if they be attained in thee, thou needest not call in question thy estate. Now first 
Two ends of humiliation.  it serves to make thee willing to match with Christ: We are Christ's spokesmen, and woe you every Sabbath day, but we find all the world like them 
To take Christ.  who think themselves beautiful and rich and that they have matches enough, who though they are contented to have Christ for their husband in Heaven, yet not on the earth with all those crosses they must take him with.  
Now humiliation comes and makes men willing, when a man comes to see and say, I have no such thing in me as I imagined, no riches, etc. but I am in debt, and shall be arrested and laid in prison, and my life must go for it, unless Christ will marry me; in that a man sees he shall be kept from all arrests by him, this makes a man willing to match with Christ, yea glad, though he have many crosses follow in this life upon the marriage. Now therefore if thou findest this wrought that thou canst sincerely say, I am willing to take Christ, and to be subject to him in all things, to follow him in all conditions, to give a full consent to take him, as I find that he in the word hath a full consent to take me; then certainly thou art humbled, else not; if thou hadst taken him only in a fit, and not out of Judgement, thou wouldst have repent thee ere now.  
The second end which humiliation serves to is for Sanctification, as the other helped him in his Justification, 
2 For Sanctification.  that every unruly lust may be broken and mortified in thee; that thou mightest fear to offend and be pliable to the Lord in every thing; whereas another that is unbroken quarrels with every thing, thinks his work too much, and his wages too little, and knows not why he should go a contrary way to the world, but an humbled man 
Simile.  will do all this cheerfully, like a broken Horse that turns at every check of the bridle, when another casts his Rider: Dost thou find that thou tremblest at the word, and fearest sin, and darest not venture in it, and so for duties, thou darest not neglect them: and this thou hast experience of in the whole course of thy life? then surely this work of humiliation hath been in thy heart: Though thou seest not the fire, yet if thou findest the heat, it hath been there: for these are the effects of it, and as I speak this for the comfort of those that have not felt such violent sorrows, so let me on the contrary say to others, who (it may be) have had such fits of sorrow, yet if thou find an unwillingness to submit thus to Christ, findest thy neck stiff to the Lords yoke, and such an unbrokennesse in thee, that thou canst not live without satisfying this or that lust, but canst sin and bear it out well enough, let thy sorrow have been never so great, and now they are past and gone, and were not right; let men therefore examine themselves by the effects, for men are deceived on both sides: and then,  
1 Use is for exhortation to stir up to the duty: 
Use 1.  This exhortation I direct to two sorts of men; first to those who are already truly humbled, and secondly to strangers to it.  
First you that are already humbled and have obtained 
1 Exhortation to those that are humbled.  the assurance of the forgiveness of your sins, you must be humbled more, for if the Lord suspend his promise at this, than the duty is to be done daily: When God requires a duty of Sanctification (and his promises are made only to such) there can be none excuse, there may be a let in preparative humiliation; a man may be swallowed of two 
Degrees of grace from degrees of humiliation  much sorrow: but not in this which is a duty of sanctification: and know this, that all degrees of grace arise from the degrees of this true Humiliation: which I make good to you thus; Faith and Love are the great radical graces, all elseare but branches springing out of them. Now they are strengthened by this humiliation, and graces the more they grow, there is an addition still made to them; as there is an addition made to our humiliation.  
First for Faith, know that the more strongly 
2 Faith.  a man lays hold on CHRIST and prizeth him, the more he goes on to apprehend his sin, and is emptied of himself; and though a man took CHRIST truly at his first conversion, yet there are degrees of prising him; when a husband takes a wife, though at their feast marriage there was such love between them as they would have chosen each other before any other in the world, yet so as this their love may admit degrees; after marriage, they may see more grounds of loving each other more, so that though the match is made, yet they may be more confirmed in their choice, which may be made more full and absolute: So towards Christ the will and affections may be wound up to a higher peg, which is done by a further degree of humiliation. What is faith, but a laying hold of Christ? Now the emptier the hand is, the further 
●aith what.  hold it takes, and the more we are taken off our own bottom, the further we will cleave to Christ. A man in a river that is like to be drowned, and hath a rope cast to him, he will be sure to catch as fast hold 
Simile.  as he can, you shall not need to bid him. And to this end it is, that Christians are still taught more and more, by the spirit to see the vanity of the creature, the vileness of their natures; and they are led through this wilderness to humble them, that so Christ may have the higher place in their hearts.  
Again, the greater the thirst is, the greater will a man's draught be; and the more you add to your humiliation, the more will your thirst be after Christ, and you will drink deeper of the fountain of life, and draw more sap from him.  
And secondly it increaseth your love, for thereby 
2 Love.  we come to see ourselves more beholding to God, as having a greater debt forgiven us. What made Mary love much, but because she was sensible much was forgiven her. Therefore labour more and more to be humbled, especially as you fall into new sins, which the Lord oft lets him to do, that they might be humbled more: and the more light a Christian gets to discover his own vileness and the vanity of the creature, the stronger he will grow in grace, and the more established in well doing. 
2 To those that are not humbled.   
Now secondly for those that are strangers to this grace of Humiliation; that they may come to be humbled, let them observe these two rules. First labour to see the greatness of sin. Secondly to see your own weakness and unability to help yourselves; for the first, do not weigh sin by common opinion, but in a right balance, do not do with 
1 To see the greatness of sin.  your souls as some do with their bodies; when their beauty is decayed, they desire to hide it from themselves by false glasses, and from others by painting; so do we for the most part with our sins; we desire to hide them from ourselves by putting false glosses upon them, and from others by feigned excuses: but deal impartially with yourselves herein, and labour to see sin in its full vileness: And that you may do so,  
First pitch upon some one great sin, and take it into 
1 Single out some great sin.  consideration. So Christ, when he would humble Paul, he tells him of his persecution, Why persecutest thou me? And so S. Peter, when he would humble 
Acts 2. 〈◊〉.  the jews Acts 2. 1. he tells them of their crucifying of Christ: So Christ when he would humble the 
john 4.  Woman, john 4. he remembers her of her adultery: And the method that God takes when he would humble us, it is good for us to take: For as when a man goes to rub a great stain out of a cloth, by the same labour he rubs out others, that are the less, for my meaning is, not that you should let other sins alone, when I exhort you to single out 
Simile.  one; but to consider all particulars else also, though never so small: the multitudes of them will help to humble thee, as well as the greatness: When a man sees he hath many debts though but small, of sixpences and shillings; yet being many, the total sum may arise to a great quantity, and make a man see himself bankrupt: Therefore set your sins in order before you, give the due weight to every sin, but yet especially let great sins be in your 
Sins great how.  eye. Now some sins are greater in their own nature, as fornication, swearing, drunkenness, etc. others are made great by their circumstances, as that they were committed against knowledge, with deliberation, as Saul sparing the Amalekites, and sacrificing before Samuel came, wherein a commandment on the contrary was distinctly given. So God aggravated to Adam his sin, did not I command thee the contrary? and didst thou not know thou shouldest not? We are not to take sins by number only, but also by weight: as when they were committed contrary to many promises, purposes, and so as hardness of heart follow upon it  
And secondly, withal labour to make sins present, 
5 To make past sins present.  though long since committed; look on them as if they were newly done: for though our sins be great, yet if we apprehend them and view at a distance, and a great way off, they move us not: which is the reason why men are not more affected with the thought of death, in their health, which yet is one of the greatest evils, and so apprehended by us when we come to die: the reason is, because it is then conceived to be a far off, and so men are not moved with it. Thus it is in our apprehension of sins also: the distance makes them seem small; there is not a near conjunction and application of the object and the affection, they are not brought nigh, but men look upon sins long since past as small, whereas in truth sins long since committed are the same in themselves and in the sight of God they were when first committed; and therefore should be the same to thee. So a man that hath committed a treason twenty years ago, may be executed for it now: and therefore Joseph's brethren remembered their sin as fresh, though long before committed, as if they had then committed it: their affliction revived in their consciences, and made it as present: but we usually look on sins past as none of ours. job saith, that the LORD made him possess the sins of his youth: he possessed them, that is, looked on them as his own. What is the reason why to men in jeopardy, as in a storm at Sea and in the time of sickness their sins then appear so terrible and fearful? they apprehend them as present. Now that which God doth by affliction, let us labour to get done by meditation, and by faith to look on them as present; turn that end of the optic glass which will bring them near to thee, labour to have a true Judgement of their greatness, and that they are the same, for therein lies true humiliation, when the Judgement is rightly convinced to esteem them the greatest evil, though it be not accompanied with so violent and turbulent a sorrow.  
When you have made them thus present, do not quickly make an end, but let sorrow abide 
3 Let sorrow abide.  upon your hearts, for the work is not so soon done; you will get into some rock or other, unless you be continually persecuted and followed by the apprehension of your sins, till you come unto the City of refuge: but do as David did Psal. 51. he sets his sin before him; and as Saint Paul, to whom that sin of persecution was ever fresh in his 
Psalm 51.  memory and always in his mouth, I a persecutor, etc. In this case learn something of the Devil, who when he would bring a man to be swallowed up of sorrow, his manner is to keep a man's sin still before him, nor will he let a man be at rest, therefore 2 Cor. 12. they are called the buffet of Satan, because he comes often with blow after blow, to 
2 Cor. 12.  discourage and amaze a man now learn from that practice of his to stay and dwell upon the meditations of our sins, and often to present them to our souls. Thy green wood happily will not burn without much blowing: it is frequens & intensior argumentatio, 
Simile.  a frequent pressing of arguments that works on the affections; and so here keep the object near the faculty, and at last it will work: look not on thy sins by fits, let there be no interruption by worldly joys or pleasures, no intervalla: and this is Saint james counsel, Be afflicted, and mourn and weep, james 4. Let your laughter be turned into mourning, and your joy into heaviness: humble your selves, etc. that is, if you will have your hearts humbled, abstain from lawful delights for the time, get alone. So joel 2. he bids them set apart 
joel 2.  a day, that they might have no interruption; and if that will not do it, sanctify another; let not one spark go out ere another be struck; otherwise you will be always beginning and never come to be humbled.  
If you would come to lay your sins to heart, and 
4 Take heed of false reasonings.  be affected with them; then be sure you be not kept off by those false reasoning; and excuses, which hinder men from being humbled, and keep their sins from coming in upon them: as for instance; when a man comes to consider of his sins, I but says he, am I not in a good estate already? and than my sins are pardoned; for I have good desires in me and a good meaning, I mean no man no harm; and thus these keep him from seeing himself a child of wrath: but consider, that thou mayst have all these good things in thee, and more than these, and yet be a child of wrath; these will be found to the praise of the Holy Ghost who wrought them in thee, but not to thy advantage to escape damnation; for though these be in thee, yet they have not that full effect they should, for they overcome not that evil that is in thee: for notwithstanding all these good things thou art still a Sabbath profaner, a drunkard given to company. I might go over all other sins; but in a word; if they overcome not every sin, they are nothing for the saving thee; if they had been effectual in thee, they would have driven out the darkness; all the good things thou hast avail not to thy salvation; because they make thee not a good man; yea all these good things and the good fits thou hast had, will help forward thy condemnation: because thou hast profaned the truth in thy heart, and hast not put fuel to these 
Other excuses are in those Sermons upon Rom. 1. 17, 18.  sparks, which God in mercy did put in: that thou shouldest suffer such Talents as these to lie hid in a Napkin, will he not say, thou art an unprofitable servant?  
A second thing that is to be added to the sight of your sins to humble you, is to know that misery 
2 The sight of our misery and vanity to that end.  and vanity that is in yourselves; we see by experience that men will grant that they are great sinners, but what is the reason, that yet notwithstanding they stand out?  
They do not know their own misery and vanity, and though we have preached to men again and again their misery; yet they are not stirred: but when death comes, than they are humbled, and why, but because then they see what God is, and what themselves are; death shows them the vanity of the Creature: so that the way to be humbled, is to know how unable a man is to be happy within his own compass. And to this end consider:  
First, the greatness of God and his power, and the terrors of the Almighty, that he is that God in 
1 See the greatness of God.  whose hands is thy life and ways, and all: and consider, that unless thou seriously lay thy sins to heart; this God is thy enemy, and him with whom for ever thou hast to do.  
Consider what a weak creature thou art; think 
2  with thyself; a sickness may come on my body, a cross may come on my estate, yea an apprehension 
Our own weakness.  of my soul, that may suck up the marrow of my bones; and above all, I have an immortal soul in a vessel of clay; and think when that glass, that shell is broke, what will become of that poor soul of thine: And this would bring a man to the Prodigals case. Belshazzar saw this, when he saw the hand writing upon the wall. Had it not been wisdom in him to have seen and acknowledged it before? Thou art well now; thou dost not know what alterations may befall thee in the year, and thou hadst better leave a thousand businesses undone, than this.  
And yet thirdly, all this will not do it, except the spirit of God come on thee: to humble a man 
3 Labour for the Spirit.  is a mighty work. Though Eliah should preach to you, yea all the sons of thunder should come, yet without the spirit, they will not be able to humble you; yea God himself came down from heaven, upon Mount Sinai, and with what terrors? and yet the people remained unbroken, though they were amazed for a time. When Christ spoke to S. Paul and struck him off his horse, if he had not had a light within as well as without, he had not been humbled; nor the jailor, if there had not been an earthquake in his heart, as well as in the earth. jeroboam had as great a miracle wrought before him as Saint Paul: you may well think the drying up of his hand amazed him, yet made him not give over his sin; and what was the reason? there was a miracle in both, but not the spirit: and if we did work miracles before you, from day to day; yet unless God sent his spirit of bondage upon you you would not be humbled. See the necessity of the spirits help in admonitions also. Amaziah was admonished by a Prophet as well as David by N. than, yet he was not humbled: and so we see some are humbled by afflictions, and others not. Therefore pray that God would send his Spirit to convince you, and learn also not to be offended at us, when in preaching the Law your consciences are troubled. It is the spirit that troubleth you; else our words would not trouble you: and therefore be not angry at us: and therefore also do not put off this duty of getting your hearts humbled; for thou art not able so much as to humble thyself: therefore take the opportunities of the spirit, when he stirs thy heart.  
But you will say, this rather discourageth us from the work: for than we must ever wait like 
Object.  mariners, till the tide and the gale comes, and I had as good sit still: for I may go about it to no purpose, seeing the Lord must do it.  
I answer thee; that if thou wouldst go about 
Answ. God gives the Spirit in our endeavours.  it and shut up thyself in private a day, and after that another, in the end God would send his Spirit. When Christ bade them go and row, though they rowed all night to little purpose, yet CHRIST came at last, and they were on the other side presently; it may be thou mayest be about it a month or two, ere thou findest the Spirit coming; yet he will come in the end, and then the work will be throughly done; for God hath made a promise of the Holy Ghost, that he will baptise with the Holy Ghost as with fire; not only to his Disciples; but those that yet never had it: for it is not only for increase, but to begin grace. Yea, if God hath given thee a heart to pray, to consider this promise, so as thou hast taken up a resolution to wait and to set thyself to the work, when thou hast done so; the spirit is already in thine heart, the work is begun, though thou thinkest not so; and never plead thou canst not do it without the spirit; for I ask thee this question, didst thou ever commit a sin in which thou couldst say, I did it against my will? was there ever any duty which thou hadst a thought to do, that thou couldst say, thou couldst not do it? thy heart tells thee no.  
Therefore set about this duty which is the main; which therefore we have pressed much, because it is as a nail driven into a wall on which other graces hang. This and Faith are the great things which the master builders are occupied about, and indeed the foundation, which therefore above all you must look to; and these our exhortations should be as forked Arrows to stick in you, and not out again, and not as other Arrows that wound only.  
We have done with the negative part, That such as do not humble themselves have no interest in the promises.  
We come now to the affirmative part, which is for comfort; That if any man doth humble himself, God will hear his prayer, his sins shall be forgiven, etc.   

The Doctrine is this. The Lord will be merciful 
Doct. The Lord is merciful to the humble.  unto the humble.  
I had thought to have gone off sooner, but that the Supper of the Lord draws near; which time is a day of reconciliation; such as was that Feast the tenth day in the seventh month, when the people all meeting together, Aaron the Priest confessed their sins over the escape Goat which fled into the wilderness, which was a type of Christ taking away all our sins; and the same is done and represented when we receive the Sacrament. Now one condition required of the people at that time was, that they should humble themselves, and every soul that did not was to be cut off, Levit. 23. 27. to the 30. verse, and that letting go of the escape Goat was at the 
Levit. 23. 27  same time, as appears, Levit. 16. 20. to the 31. 
Leu. 16. 20.   
But to come to the point; the Scripture is plentiful to prove it, james 4. 6. God giveth grace to the 
james 4. 6.  humble, sanctifying grace, and also saving knowledge, Psal. 25. He shows his secrets unto the humble, 
Psalm 25.  yea he dwelleth in such, Esay 57 15. he hath an especial 
Esay 57 15.  eye to such: those eyes that run through the whole earth fix themselves on the humble man for good, Esay 62. 2. other things have my hand made; (yet them he regards not in comparison) To him will I look that is humble: he promiseth also to 
Esay 62. 2.  fill them with good things, to give them preferment and honour, to exalt the humble and meek; yea he regards it so, that when evil men have humbled themselves, they have not gone away without some mercy; as when Ahab humbled himself, 2 Chron. 12. God promised he would not bring the 
2 Chron. 12  evil in his days: and the best of God's children when they have not humbled themselves, he hath withdrawn his favour from them, as he would not look on David, till he had humbled himself. All the world cannot keep an humble man down, nor all the props in the world cannot keep a proud man up.  
And what are the reasons why God respecteth humble men so?  
An humble man giveth God all the glory, and 
Reas. 1. They give God the glory.  him that honoureth me (saith GOD) I will honour. Now an humble man doth as joab did. joab would not take the victory to himself, but sent for David; and it was the deepest policy that ever joab used: and so the Apostles, Acts 3. know that JESUS hath 
Acts 3.  made this man whole: and it is the humble man's wisdom, in all actions not to set themselves up, but to say no matter how I be regarded, so God be glorified; and God will honour such: therefore CHRIST in his prayer makes this a ground of being glorified by God, john 17. I have glorified thee on 
john 17. 4.  earth; now father glorify me. And so God will deal with his Saints in a proportion.  
Humility keeps a man within his own compass; 
Reas. 2. It keeps a man in come pass.  but pride lifts a man up above his proportion, it puts all out of joint and breeds disorder, and that bringeth destruction; and therefore humility was defined by some of the Ancients to be that which out of the knowledge of GOD and a man's self keeps a man to his own bottom. That whereas a proud man lifts up himself above his 
Simile.  measure, as a member in the body that swells, takes up more room than it should, and are as bubbles in the water, which should be plain and smooth; but this brings all into its place again, gives the Creator his due, and sets the creature where it should be, and therefore God loves it.  
It makes a man sociable and useful and profitable 
Reas. 3. Makes a man useful 〈◊〉 others.  to others: a man would not have a stubborn horse that will not go in the team with his fellows, nor such high trees as overshadow others, and will not suffer them to grow by them, and bring forth no fruit themselves. A man will not keep a Cow or an Ox that is still a pushing; and 
Simile.  such an one is a proud man: it is but, and only the humble man that will live profitably amongst his neighbours, and will not go beyond his own Tedder.  
An humble man hath such a frame of heart, as the LORD delights in; for he is fearful 
Reas. 4. It makes obedient.  to offend, always obedient, ready to do any service, and is content with any wages; loves much, is abundant in thankfulness, and cleaves fast to the LORD, because he hath no bottom of his own, and keepeth under his lusts, because he knows the bitterness of sin; resigns up his heart to the Lord to follow him in all things, he is a man of the Lords desires; so it is said of Daniel, when he had humbled himself, Dan. 9 Such an one as the Lord would have; and so it makes him fit 
〈◊〉 9  for favour; and when a man is fit for favour, he shall be sure to have it, for God is not streight-handed to us.  
Hath the LORD said it, and that from heaven; 
Use▪ 1.  that if a man do humble himself he will forgive 
Consolation.  him? Then this is a matter of great consolation; when I can say from GOD to any one here that droops, that if thou dost and wilt humble thyself, the LORD will forgive thee; consider it, this is news from heaven.  
Put the case (to compare spiritual things with things which you are more sensible of) that any of you had committed high treason against the King, and thou hadst forfeited thy life and goods; if any one should come from the King to thee, and tell thee that if thou wouldst go to him and humble thyself it should be pardoned: And is not our case the same? We are guilty of eternal death, and have forfeited life and all: when therefore GOD himself shall say, If thou wilt humble thyself, thy sins shall be forgiven, what comfort is it? such a word as this should not be lost. A man that knows the bitterness of sin, would wait and wait again to gain such a word as this from the LORDS mouth, and would keep it as his life. It was not a light thing to get such a word as this from God, none but a favourite could get it, nay none but his Son, and he not, but by his death; if CHRIST had not provided this Charter for us, every man should have died in his sins. Now this we can and do say from GOD through CHRIST, that though your sins be great, and you have fallen into them many a time and committed them with the worst of circumstances; yet if thou humblest thyself, thou shalt be forgiven; so as thou mayst say, I may challenge God of his promise, and put this bond in suit and he cannot deny it. This is a great matter; if a man shall but seriously consider, what it is to have this great God, the Governor of the World, to be an enemy, one would think they should think this Gospel good news.  
But you will say, I do yet neither know distinctly what it is to humble myself, neither can I humble myself; there is not a harder thing than it is. Therefore I will show it you once again, that you may know it, for why should we not in so great a point turn it every way, and mould it for your use, and to your apprehensions, as also that you may not think it harder than it is, by which the Devil keeps many off.  
Now you may know what it is by the expressions 
Humiliation what.  of those who have humbled themselves. David having numbered the people, when he humbled himself he said, Lord I have sinned and done exceeding foolishly. josiah his heart melted before the Lord. And Dan. 9 Lord we have done very wickedly, etc. and 
Dan. 9  shame belongs to us: he was ashamed. And Io● when he humbled himself, said, Lord, I abhor myself in dust and ashes. And the Prodigal, I have sinned against heaven and against thee, and am no more worthy to be called thy son. And so they are said to be weary and heavy laden. Many other expressions there are, but I will digest all into two heads; to humble a man's self is but to bring his heart and mind unto these two acts.  
Is out of a sense of a man's unworthiness to say 
1 An acknoledgi●g our vile sins  thus unto the Lord: Oh Lord, I ha●e done exceeding wickedly, and am worthy to be destroyed. I have been in the wrong way, and done exceeding foolishly; but thy ways are righteous, and thou art just: yea I have dealt unthankfully and unequally with thee, who hast been so good to me. That was it melted the heart of josiah, and made job abhor himself; as vile as the dust I tread upon, as ashes that are good for nothing, or but as sackcloth (in which they used to humble themselves, the worst of garments, I am ashamed and confounded. This is the first act which is a sense and an acknowledgement of our own unworthiness and vileness. And the 
2 To acknowledge he is worthy to be destroyed.  second a sight of a man's worthiness to be destroyed, unability to help himself, and of the vanity of all things else. A man must further say, that I am not only unworthy, but guilty of death; my sins will break my back; I am not able to stand under them, and I am utterly undone; and when I look upon all the props of my life, my health, and riches, etc. I see they are but vain things, reeds and feathers, and as hollow ground whereon I can set no footing: Therefore LORD, be thou a rock to me, on whom I may pitch and build myself. And that this sight of our own unability is also necessary we see by that 1 Tim. 6. 17. Charge them that are rich, that they be not high minded, nor trust in uncertain 
1 Tim. 6. 17  riches: they are both joined together: For so far as a man doth trust in them, he is high minded; and the soul of man doth trust in them so long as it apprehends substance in them, and that they are not vanity, so far the heart bears itself upon them, and so is careless of the LORD; and why else do afflictions humble men, as Manasses, but because a man then sees the emptiness of all things, it brings him to say with the Prodigal, I die for hunger, and these cannot feed me, and so to hold fast to the LORD: which a man must needs do, when he hath but one thing to hold to. Now when thou art wrought on so as to express this unfeignedly, this is it, to humble thyself.  
We should hence learn to strengthen our faith; if we have done this, if thou hast thus humbled thy 
Use 2. To strengthen faith.  self, confessed thy sins, taken up a full resolution to forsake them; thou shalt have mercy, according to that promise Prov. 28. 13. He that confesseth and 
●rov. 28. 13  for saketh, shall have mercy.  
But here we find those who have humbled themselves come in with two objections, that hinder their comfort,  
1. That they cannot mourn for their sins. 2 That they fall into the same sins again and again, and that therefore they have not humbled themselves. Now as we would not have the false deceived with false evidences, so nor the true discomforted, and therefore we will answer these objections. To the first,  
If thou be'st so far convinced in thy Judgement of thy sin, and misery, and unability to help 
1 When mourning is effectual.  thyself, as it hath turned the bent and rudder of thy will, so as thou sayest, I will go and humble myself to my Father, change my course, confess and forsake my sins; though thy affections seem to thee not stirred, yet this is enough to translate thee into the estate of grace: for I ask, to what end is mourning and weeping required, but to awaken a man, to come home to God, in this manner mentioned? when therefore thou findest these effects, thou mayest be sure thou hast the end of these, and that is enough to save thee. Suppose a man carries about him a deadly disease, so as upon the discovery, and knowledge of it he is content to part with all he hath to the Physicians, and is wary of meddling 
Simile.  with any meat that will hurt him and increase it; if he know this that it is deadly, though he hath no sense of pain, it is all one, (and there are some diseases you know, wherein a man feels not so much pain, that yet are mortal) it may make him as careful to use the means: and so is it here; if the conviction of the sinfulness and deadliness of sin work those dispositions mentioned in thee, than thou hast the end which mourning tends to, and that is all one.  
Though thy affections be not so stirred, consider 
2 What the promises are made to  the promises are made to ones coming in, and taking Christ, and believing in him: they are not made to the commotion of the affections: and here in the words the promise is made to, humbling thyself out of a solidity of judgement. It is no matter by what means you are brought to take hold on Christ, so you come to him. It is all one whether I come to my journey's end by land, or by water, on horse back or on foot, so I be come thither.  
If thou findest thou dost the things that an humble man should do, then though thy affections seem not to be moved, yet in very deed they are moved and changed: as if thou art fearful to return to thy sins, art resolved to please God in all things to thy power. For what are affections, but diverse positions and situations of the will and 
Affections what.  the feet it walks upon? they are but the diverse motions and inclinations whereby the will shoots itself into the objects of it. Now look which way thy will is resolved, and set: that way are thy affections set also: if thou seest one ro rise up soon and go to bed late, to avoid poverty, and to get riches, a wise man will assure himself that his 
Simile.  aim is such, and his heart set upon riches; his actions show that his affections do move strongly that way, though he says, he feels no such stirradge. Therefore though thou findest this stillness of affections; yet if thou dost the same things that they use to do, who mourn and weep more; thou mayest assure thyself thy affections are moved.  
I add this, that it is no wound, if thy affections be not so sensibly stirred, and yet thy humiliation be sound; for it is the nature of the affections to shoot into their own objects stilly, and to run along as water and wind doth; if they meet with no obstacle to run quietly, if it meets with trees, than the wind riseth, and if the tide meet with the wind, than the waves rise; so if our affections be crossed, we are sure to hear of them then: if thou hadst not some hopeful assurance of thy estate, thou wouldst hear of mourning and drooping; than it may be the work of grace in thee hath always gone evenly on, the stream hath run calmly and quietly; but yet such do find that upon some sudden accidents or drawings nigh, when the LORD is pleased to make an impression upon them, than they hear of stirring affections.  
But (to conclude all) know and resolve upon it, that the flowing and ebbing of thy affections is not that which thy salvation depends upon, but solidity of conviction of judgement which turns the will, and makes thee to cleave fast unto Christ.  
Whereas you object you fall into the same sins 
2 Object. Answ Falling again into sins.  again and again; I answer, you may fall again and again, and into great sins, for which you have been sound humbled: why should we speak that which the Scripture doth not? only take it with this caution, that you find a constant war against them, as Israel with the Amalekites, so as never to yield; to look upon their sins, as a man's greatest enemy, never to be reconciled though he be foiled again and again: for what is true humiliation, but 
True humiliation what  to reckon sin the greatest misery? and indeed if a man reckon any greater, as loss of wealth, etc. then a man had rather fall into sin then lose his wealth; whence it is that falseness of heart doth a rise: but humiliation makes a man to reckon sin such an evil, as he had rather suffer any thing than make a truce with sin: and the general ordinary power of grace in a man's ordinary whole course is not seen in keeping men from relapses altogether, but in setting sin and the heart at odds, as health and sickness; whilst a man is a living man he cannot be friends with any disease but nature will resist it, it sets them at variance, as the Wolf and the Lamb, as the spring and mud, and living waters will cleanse themselves, though the mud arise a thousand times, if as the Wolf which reckons the Lamb the greatest enemy it hath in the world by an instinct of nature, so if thou reckonest sin the most destroying thing in the world, whence is this but because humiliation hath made that impression and apprehension of it on thy heart; which God hath set on thy heart as a brand in the flesh that will never out, than thou wilt fight against every sin and never be reconciled to it, as a Lamb is not to a Wolf, because nature hath implanted that enmity there; if thou find this to be the constant disposition of thy mind, keep thy assurance strong, though many weaknesses be discovered in thee; It is utterly a fault among you to weaken your assurance by your daily slippings and failings, 
Daily failings should not weaken assurance.  and Satan labours that above all other, for then when your assurance and hope is gone you walk unevenly, and as a Ship that hath lost her Anchor, or is without a Rudder: thou mayst sometimes feel a hardness in thee, and yet if this aforesaid be the constant disposition of thy mind; Weaken not thy assurance, but say, though I find my heart hard and careless, froward and angry often, whereas I should be meek and humble; Yet I will not question the main, but I will go and renew my humiliation, which will strengthen my assurance; however, hold that firm, for it draws into nearer Communion with GOD, and further from sin establisheth a man in well-doing, and makes him abound in the work of the Lord.  
Learn hence also, that it is not enough for a 
Use 3. To be humble in afflictions as well as patient.  man only to be patient in afflictions, but he must also humble himself under them, we must not only bear the cross, but willingly and cheerfully acknowledge God's justice in it, and our own sin, for to be humbled is a further thing then to be patient, as in 2 Chron. 12. 6. when the people were 
2 Chron. 12 6.  left in the hand of Shishak, it is said, that the Princes of Israel humbled themselves, and they said, the Lord is righteous, where being humbled, is expressed by acknowledging God to be righteous, which is more than to be patient, God looks for this in all afflictions, therefore he says in 1 Pet. 5. 6. humble 
1 Pet. 5. 6.  yourselves (and not be patient only) under the mighty hand of God, that he may exalt you in due time. Many a man in affliction may say, he will be patient; but that is not enough, but he must humble himself, which is more than patience; for patience is only to bear it contentedly, but a man must go to God, and say, Lord I confess I am sinful and have deserved more than this punishment, I wonder not at thy judgement but at thy long suffering rather, that it is no worse with me, the least of Saints and the greatest of sinners. So we see it was with Naomi in Ruth 1. 20, 21. call me not by an 
Ruth 1. 20, 21.  honourable name, not Naomi, but Marah; I went out full, but I am come home empty, and the Lord hath afflicted me; and seeing he hath afflicted me, I will carry my sail accordingly. This is truly to humble a man's self. And thus did David, when he fled before Absalon, Let the Lord do with me what seems good in his eyes. 2 Sam. 15. 26. And so said Eli, In all this the Lord is good, that is, the Lord 
2 Sam. 15. 26.  is just in all this, and I, and my sons deserve it, and more. Thus when a man thinks it reasonable that God should punish him, he blesseth God that the cross is no greater, without complaining or repining. If the Lord will lead thee through variety of conditions, say with Paul, I know how to want, and how to abound, and how to go through bad report, as well as good report; and I am not only content, but cheerful in all this, and would be, if it were far worse.  
If the Lord hath said he will be merciful to the humble, then let us humble ourselves more and 
Use 4. To be more humble.  more and get our hearts lower and lower, seeing there are such mighty and large promises belonging to the humble, and know that as the Lord suspends his promises upon this here, so they shall be fulfilled upon the performance of this, and as we do this more or less, so shall the promises be fulfilled to us more or less, therefore let us do this more and more, for if we humble ourselves, the Lord will fill our hearts with good things; when he sees a man taking a low place, he will say sit up higher, all the world cannot hold down an humble man, because the Lord setteth to his hand to raise him up, neither keep up a proud man because the Lord setteth himself to depress and debase them, when the wall swells, it is not like to stand long, when a joint is luxated and swelled, till the swelling abate, it cannot be saved and set, he hath respect to the low estate of his handmaiden, so saith Mary the blessed Virgin, Luke 1. 48. So he dealt with Naomi, he was long 
Luke 1. 48.  in humbling her, and then raised her up; so with job, when he was humbled, than God doubled his estate: thus God deals with the humble and that constantly, he never does any great things for any men, till he hath first humbled him; how much was joseph humbled, ere he made that promise to him that the Sun, Moon, and Stars should bow to him, that is, his father, and mother and brethren, should obey him, and yet again before God made good these promises to him, what a do there was to humble him further? which doubtless made him more to prise these mercies, and so more thankful to God for them. So also in his glorious appearance to Abraham, Isaac, and jacob, he would still before hand humble them, and make them low by some affliction or other still before he would make any gracious promises to them. When jacob was flying from the face of his brother and was in great straits and so made low in his own eyes, than did God first appear to him: when a man is humbled, it is the next door to preferment one way or other. Therefore it should be our wisdom to humble ourselves more and more, since there is so much benefit to be gotten by it. Prov. 
Pro. 22. 4.  22. 4. By humility and the fear of the Lord are riches, and honours, and life: the rule holds constant, the Lord makes it good; let a man be humble, and fear God too, that is, allow himself in no sin, and the Lord will make it good one way or other, in his time.  
But you will say, we see the contrary, proud men 
Object Though the proud are ex alted, and humble depressed.  are advanced, and humble men depressed, they have riches when as the humble man is poor, and as we use to say, where the hedge is lowest, there all the beasts go over, and tread it down: every man will be ready to trample upon the humble man.  
I answer first; The Lord gives outward gaudy things to proud men; but he gives his jewels 
Answ. 1. Yet the humble have the best gifts.  to those that are humble, he reveals his secret to them; these are Princes though they go on foot; and the other are servants, though they ride on horseback.  
But this is not all my answer: but secondly I 
2 He exalts them in due time.  say; that even for the things of this life, the Lord doth exalt the humble and bring down the proud; only with this caution, he doth both in season, when things are brought to maturity; as the Apostle Saint Peter saith, 1 Pet. 5. 6. humble yourselves under the mighty hand of God, that he may exalt you in due time. God doth it not on a sudden. When 
1 Pet. 5. 6.  the proud like the corn are ripe, than he puts in the sickle, and cuts them down, and casts them into the fire. The wall which is swelled, must have a time to moulder and fall, and so on the contrary, there is a due time, for the exaltation of the humble. And therefore if thou sayest, I have humbled myself, and have not been healed, I have not been freed from such a temptation for all my humiliation; if this be thy case, then assure thyself thou art not humbled enough, but go thou and yet bring thy heart lower, and then be confident, that this rule will hold: the Lord will take off the smarting plaster as soon as it hath eaten out the proud flesh; so soon as thy heart is truly humbled, the Lord will help thee: he will either remove the cross, or give thee that which is equivalent: and thus the Lord hath always done. So he dealt with joseph. You 
A● josoph.  happily may think, and he might think, it was long before he was exalted; but yet that time was not too long, for as soon as the LORD had truly humbled him, than he presently exalted him; as you may see in Psal. 105. 18, 19, 20. Whose feet they 
Psalm 105 18, 19, 20.  hurt with fetters: he was laid in iron, until the time that his word came; the word of the Lord tried him: then the King sent, and loosed him, etc. And so he dealt 
job.  with job. All that time that his friends were reasoning with him, his heart would not be brought down; but the Lord himself must come and reason with him; and then he began to abhorh mselfe, in dust and ashes: and how soon after was he restored, and all he lost restored double also? This being (as you see) Gods constant course, if thou humbling thyself, yet liest long under a calamity, thou mayest assure thyself, there is something wanting in thy heart, and therefore be content with God's dealing. 2 Cor. 12. lest Saint Paul should be exalted, 
2 Cor. 12.  there was given him a thorn in the flesh: if Saint Paul needed humility, who doth not? Remember this rule, that if God's people humble themselves, than he will certainly help them; only it will be in due season.  
But you will say: how shall we get down our 
Quest.  stubborn hearts? Pride is very natural, and the hardest thing in the world to overcome.  
Let every man consider, whether he be released or no from the plague of his heart; if that, there be not some calamity, which hangs continually on him: if there be, then know, thou art not humbled enough (the meaning is not, that thou shouldest be brought to an apprehension and fear of hell; but thy heart is to be brought down more; thou mayest be humbled truly so as to be within the covenant, and yet not enough to have thy heart wrought to 
Means to humble the heart.  this or that frame God would bring it unto.) And to bring your hearts lower, use these means.  
First consider your hearts often, consider what unruly lusts you find hid there; make it your daily 
Daily search the heart.  custom, to search into this. We go not a day's journey in this life, but there is somewhat discovered in our hearts which may serve to humble us further, as it was with them in the wilderness, Deut. 8. 2. Thou shalt remember all the way which the 
Deut. 8. 2.  Lord thy God led thee these forty years in the wilderness, to humble thee, to prove thee, and to know what was in thy heart, etc. There is not one day, but a godly-wise man may discern something in his heart, which may be matter of humiliation to him, which he saw not before; vainglorious speeches, unlawful silence, cowardice in good causes, thy worldly mindedness, thy unruly affections, that will be still stirring, and something will be discovered without in thy actions also, which when thou seest such sparks ascending, remember to look to the fire, the furnace within; these are but the buds, there is a deep root of bitterness within; these are but ebullitions; consider there is a spring within, search into all the corners of the house for this sour leaven. So the first means is studying ourselves, for the way to humble a man's self is to know himself.  
And secondly, as you must study yourselves, so 
2 Study the Scriptures.  you must study the Scriptures, that is, you must consider the strictness, the holiness, etc. that is required of you therein, and lay that and your hearts together, apply this level and square to your ways, and it will discover the crookedness of them, and dress yourselves by this looking glass, every morning; for it will show you the smallest spots; and this will exceedingly humble us: For this is a sure rule, degrees of humiliation follow degrees of illumination; as any Christian is enlightened more, so he is humbled more: hence he that is most conversant in Scripture, is most humbled.  
And thirdly, you must not only look to increase 
3 To be constant in holy duties.  your light, but look to your hearts and ways, to keep yourselves upright, and to be constant in an holy course, and all holy duties; and this will be means to increase your humiliation. Many abstain from holy courses and duties, because say they, we are not humbled enough: It is true indeed we must begin with humility, yet this you must know, that the setting yourselves to a holy course, is of itself a notable means to increase humiliation; for thy watchfulness will increase tenderness, and tenderness will increase thy humiliation. Men that are bold in sinning, their hearts grow hard; and so on the contrary, when men are fearful to offend, their hearts grow tender.  
But yet add to this, diligence in your callings, 
4 Diligence in our calling.  for (as the wise man saith) The stuggard is more wise in his own conceit, than ten men that can give a reason, that is, he is self conceited and proud. A sluggard that hath nothing to do, looks abroad to other men's matters, and looks not to his own ways, nor his own heart, which would be a means to humble him: therefore diligence is a great means to humble, to bring down our hearts, because idleness is a means to lift them up.  
And further, it is profitable for you to remember 
5 Remember times and sins past.  times and sins that are past. A man will be ready to say, I hope I am changed now, what I have been I care not for; but the Lord to humble David told him what he had been, I took thee from the sheep fold, etc. so with the Jews, Thy father was an Amorite, and thy mother an Hittite, and I saw thee in thy blood.  
Be careful to distinguish wisely between grace in thee, and thyself of thyself; and that will be 
6 Acknowledge grace in us.  a means to humble thee. As Paul in 2 Cor. 12. 11. Not I, but the grace of God in me. Put the case the LORD hath beautified us with many graces and gifts above others; thou must not exalt thyself above others; we must look upon ourselves as of ourselves, to be the same men still. Can the wall 
Simile.  say, it hath brought forth the beams that the Sun hath cast upon it? the wall is the same: so if God hath shined upon thee, and left others in darkness, art thou the better of thyself? shall the pen boast itself, because it hath written a fair Epistle? who made it? who put ink into it, guided it? the glory belongs not to the pen, but to the writer. What though God hath used thee in some great work, and not others? the praise is his, not thine: We praise not the Trumpet, but him that sounds it. Non laudamus tubam, sed tubicinem. Paul was a better Trumpet than ten thousand others, and yet he saith, I am nothing. The smoke a dusky and obscure vapour climbs up into the light, as if it were better than pure air. Many exalt themselves above their brethren, for gifts and outward things which are but the trappings, and make not the difference between man and man; as if a man were the taller, because he stands on a hill, or a man had a better body, because he had a better suit on: thou art the same man still. We are not to be proud, no not of any Graces, much less of outward things.  
Lastly, is the Lord thus merciful to the humble? 
Use 5. Not to apply promises till we be humbled.  then take heed of applying those promises to thyself without a cause, when thou art not humbled.  
But thou wilt say, I am humbled. 
Object. Answ How to know we are humbled.   
It is well if it be so: But consider, hath thy humiliation brought thee home? perhaps it hath brought thee out of Egypt, but hath it brought thee into Canaan? hath it driven thee to the City of refuge? to the horns of the Altar? to thy father's house? The Prodigal changed many places, ere he came home in earnest. Many came out of Egypt, that never came into Canaan, but died in the Wilderness. The Meteors have matter enough, in the vapours themselves to carry them above the earth, but not enough to unite them to the element of fire: therefore they fall and return to their first principles. Art thou watchful over all thy ways, fearful to offend, looking to every step where thou settest thy foot, how thou hearest, how thou prayest, how every work is done, every word spoken, every hour spent? For this is certain, if he be humbled, it will dry up the fountain of sin, it will heal his bloody flux, and make him wary in all his ways and fearful to sin. Thus much for this first condition.   
If my people that are called by my name, do humble themselves, and seek my face. 
WE are now come to the next condition; If my people seek my face: where we may observe this point,  
That except a man seek God's face, all his labour is 
Doct. All performances nothing without seeking God's fac●.  lost in his humiliation and prayers, and whatsoever else he doth.  
This is put in among those other conditions; and therefore without this the promise is not made to us.  
For the unfoulding of this point, we must first inquire,  
What it is to seek God's face. 
Quest. Answ. What it is to seek God's face.   
It is to seek the LORD himself: for his face in Scripture is often taken for his person: so the word is used Exodus 20. 2. in the first Commandment, Thou shalt have no other gods before my face, that is, 
Exod. 20. 2.  before me. So then the meaning is, we must seek the LORD himself. Many, when they are in distress, will seek to the Lord for deliverance, in time of Famine, they will seek to him for Corn and Wine and Oil, as they in the Prophet; but they seek not the Lord himself, nor communion and reconciliation with him; they seek to the LORD, but not the LORD: they seek what he can do for them, but not his person, not himself: So those Host 7. 14. Ye have not cried to me, says God, when ye 
Host 7. 4.  howled upon your beds. Ye assemble yourselves for corn and wine, and rebel against me.  
They then wanted Corn and Wine, etc. and sought them at GOD'S hands; but not me the LORD whom you had lost. Thou mayest seek salvation and deliverance from hell, out of the strength of natural wisdom, because it is for thy good: and also being convinced of the necessity of faith and repentance, to escape hell, and obtain salvation. Men may thereupon go far in the performance of many duties, and be constant a while in them, and yet not seek the Lords face in all these: and then the Lord regards them not. Take a thief that is arraigned 
Simile.  at the bar, he will cry earnestly for his life, but yet he seeketh not the face of the judge, i. e. he doth it without love to the judge, but only out of the love of life: So we may do much to escape hell, and to attain the life opposite to it, and yet all this while not seek the presence of God, and then GOD regards it not. You find this disposition in yourselves, and see it in others: if a man be never so observant of any of you, and perform never so many offices of friendship to you, yet if a man can say he loves me not for all this, he doth not prise me, nor desire my love and favour so much for itself, but for his own ends; in this case you care not for what he doth: So the LORD, he knows the heart and the reins, and what thine end is, whether it be communion with his person immediately, or thine own welfare merely; and if so, regards not thy humbling thyself nor thy prayers. The promise you see is suspended upon it: it is a distinguishing point, and will separate between the precious and the vile, it is a mark set upon God's people alone: To seek God's face 
Psalm 24.   
We will therefore further and more particularly consider, what it is to seek God's face or presence. And there are three ways to find it out.  
First by what is here joined with it, If they humble 
I  themselves, and seek my face: and so by considering the connexion that these two have together, find out what seeking of God's face is. Now there is a twofold humiliation wrought in men:  
The one is, for that bitterness and punishment 
Humiliation which is twofold.  that sin brings with it, and this never brings forth either faithful prayers, or seeking God's face.  
But there is another kind of humiliation, which hath a further ingredient in it, and that is the sight of the foulness of sin, when God openeth a crevise of light to look upon sin, not only as that which brings bitterness with it, but as that, which in itself is most filthy and abominable, and by that light it is made such in his account: for it is one thing to flee from the sting of the Serpent, an other thing to hate the Serpent itself; and so to take heed of the Wolf, because of his cruelty, and to hate the Wolf itself, are differing things. Other creatures may hate the properties and conditions of a Wolf; but a Lamb only hates the Wolf itself. Now with this latter kind of humiliation there goes and is conjunct with it an enlightening, whereby God shows to a man his own glorious face, the lustre whereof helps him further to see the foulness 
Discovery of God's excellencies.  of sin. God by the same light of the Spirit, whereby he shows a men the ugliness of sin, discovers withal his own excellencies, which makes the sinner thus humbled to seek his face, to seek grace, as well as mercy. But other men either see not God's face at all, or only see his angry countenance; only those whom the Lord calleth effectually, see his gracious face. Now he to whom it is hid and sees it not, seeks not God's face; for none can seek it, unless they have seen it, and he who sees it only as angry, flies from God; but he discovers himself to the truly humble, the secrets of the Lord are with such, Psal. 25. and so joh. 15. 15. 
Psalm ●5. john 15. 15  I call you not servants, for the servant knoweth not what his Lord doth: but I have called you friends, for all things I have heard of my Father, I have made known to you. He reveals himself to those who are already his friends, or to those he is about to make his friends; one of the first things he doth, is to reveal his face to them: With men indeed, men are first made friends, and then secrets are revealed; but contrarily with God, he reveals his secrets to us and his face, that we may be made friends with him, and then 
God reveals his secrets to the humble.  we grow into further acquaintance with him, and they are therefore called the secrets of the Lord, because only revealed to the Saints. Servants indeed see what is done in the house, but there are many things which their masters reveal not to them: and so many come here to the house of God, and hear what is spoken of GOD and CHRIST, but yet there are some certain secrets that are hid from them, that are told only to the children, the sons and daughters of God: The other hear as much and see as much, for the outside, as God's children do, yet the secrets of things are hid from them, and among others, God's face; and the excellencies thereof are hid from them. This he reveals (as his other secrets) only to those that fear him, and this revealing it is a special work of the Spirit. If a man would see the Sun, all the stars in heaven 
Simile.  and torches in the earth could not help him to see it or show it to him, unless the Sun itself shines and ariseth, and there come a light from the Sun itself, you cannot come to see it; and so all the Angels of heaven and wits of men on earth, cannot show you God's face, unless he opens the clouds and reveals himself by his own Spirit, it will not be done; which is therefore called the Spirit of Revelation, Ephes. 1. 17. by which God reveals his 
Ephes. 1. 17.  secrets to his children, when he begins to call them effectually, they see him and none else; we make known the Doctrines about GOD and CHRIST, & c. to all alike, but the Lord makes the difference, by revealing himself to one, and not unto another; that which is said especially of the jews, 2 Cor. 3. 
2 Cor. 3. 15. 16.  15, 16. verses, and so on, is in like manner applicable to us all. The Lord's face shines, as Moses face did, verse 15. and he gives the knowledge of his glory in 
2 Cor. 4. 6.  the face of jesus Christ in the ministry of the word every day; but there is a veil lies upon all men's hearts, upon all but those whom the Lord calls, and upon theirs also, till he calleth them, as upon the jews hearts, verse 16. Nevertheless when they shall turn unto the Lord, the veil shall be taken away: and until then, God's face cannot be seen, as Moses face was not; and who shall take away that veil? The Spirit of the Lord; where the Spirit of the Lord is, there is liberty, vers. 17. and when he doth free us of that veil, than we behold the Glory of the Lord as in a glass with open face, v. 18. that is, we see the amiableness of his face, the happiness of communion with him; and when the light breaks through the clouds thus, and the Lord gives a glimpse of himself, than they see him, and never give over seeking his face, more and more, till they have found him: And because that other sort I spoke of, if they see him, they yet see but an angry face only, and that makes men fly from the Lord; as we see in distress, and at death many will do any thing rather than go to God; they tremble at his presence, and no way desire it, as Adam did not, but fled from it: and thus would all do, if no word were revealed. Therefore the Spirit of revelation, takes away the veil, and breaks the clouds, that his own Elect may have a glimpse of his face, and the Spirit of adoption, who is sent down into their hearts, shows God as merciful, full of kindness and love: they see not only his face, but his face shining in all gracious willingness to receive them: he presenteth him as a loving father ready to admit of them, and graciously to forgive and receive them: They see God's face, that is, both his excellency, and beauty, and also his love and graciousness towards them; and this makes them seek his presence and reconciliation with him, and never to be at rest without it, as Moses, Lord we will not stir a foot without thy presence, Exodus 34. 18. A right suitor ear for 
Exod. 34. 18  nothing, but the love and presence of the person sued to: so they desire nothing, can be content with nothing, but the presence of God, communion with God, The light of his countenance.  
The second thing whereby I express what it is to seek God's face, is to seek the Lord alone, as sequestered 
2 To seek the Lord alone.  from punishments and rewards, in his own person, as considered in himself, in his Attributes, in his holiness and purity; so as not to seek the things he brings with him, but to seek himself, and the things which are in him.  
But you will say, this is very hard, to set aside all respects to rewards and punishments. 
Object.   
It is an error to think, that you may not make use of rewards and punishments: for, 
Answ   
First punishments and the threatenings of the 
1 Punishments the object of fear.  Lord are the true object of fear; and a faculty and an habit may lawfully be exercised about their proper object; and so rewards are the subject of desire, and so may lawfully be sought after and desired.  
The Lord himself in Scripture, useth these motives, 
2  of judgements on the one side, and of rewards on the other, and therefore we may make use of them to our own hearts; for to that end hath God propounded them.  
Therefore I will set down two conclusions to clear this to you, what use there may be made of rewards and threatenings.  
1 Conclusion, the propounding of, and the respect 
What use may be made of rewards and threatenings.  unto rewards and punishments, is a good beginning to draw us on, to seek the Lords face: they are a good introduction. A man that hath not as yet seen God's face, the fear of hell may cause him to reflect on his own heart and ways, and to be sensible of the evil of them: and so the happiness of heaven may draw him on: but all this while he 
〈◊〉 They are a beginning to seek God's face  is but in beginning. A spouse that is considering with herself, whether she should marry such an husband or no, beginneth to consider at first, what she shall be without him, and what she shall have with him; she considers him perhaps as one that will pay all her debts, and make her honourable etc. and yet it may be, yet she considers not the man all this while, and yet these considerations are good preparatives to draw her on, to give entertainment to him, but after converse and acquaintance with the person, she likes the person himself so well, that she is content to have him; though she should have nothing with him; and so she gives her full and free consent to him, and the match comes to be made up between them out of true and sincere free love and liking: So it is here, men begin at first to consider their own misery most, and that if they should apply themselves to other things as remedies, they should be still to seek, for there is a vanity in all things; and if to themselves, that they cannot help themselves in trouble: therefore they judge they must go to the mighty GOD, who is able to do more than all, to rid them out of misery: and they consider, that going to him they shall have heaven beside: and yet all this while they consider not the LORDS person: yet this consideration makes way, that GOD and we may meet and speak together; it brings our hearts to give way, that the LORD may come to us (that I may so speak, for before we are not to be spoken with) it causeth us to attend to him, to look upon him, to converse with him, to admit him as a suitor, and to be acquainted with him, and whilst we are thus conversing with him, GOD reveals himself; and then being come to the knowledge of him in himself by that his special light spoken of afore, we love him for himself; then we are willing to seek his presence, to seek him for our husband, though all other things were removed from him. And now the match is made, and not till now; and then we so look upon him, that if all those other advantages were taken away, we should yet still love him, and not leave him for all the world, and so as if we should imagine he would give us never so much, and yet withdraw his face, we could not be at rest. Before, if a man could but be assured, he should not go to hell, and should have creatures and comforts about him; it would be enough to him; but now it is not so. Now if God's countenance be but clouded, if any breach be betwixt a man and God, he cannot rest till it be made up, and he see his face again.  
Yet still after the match is made, there is a second 
2 To confirm us after we are come in  use of punishments and rewards; they are useful, not only to bring us in, but to confirm us also in our choice; they serve both as an introduction, and as an help, when we are come in, to confirm us in our choice: As when a woman is married, she having this husband, I live in an house, well furnished, and I have many conveniences. I enjoy not only my husband's person, but with many additions. So it is with us, though the LORD alone be sufficient reward; so as if we had nothing else, we would never go back of our choice, yet we having many good things with him, it helpeth us in our love to him, and confirms us in our choice: These are then good additions, but not good principles and foundations; and encourage us much if added, and put to seek the LORD for himself, as the principal. So then as cyphers added to figures, 
Simile.  they help to make the number greater, though if they stand alone, they are nothing; so these; and though they be not good leaders, yet they are good followers: They are as a good wind, that fills the sails, and sets the Ship forward with the greater speed, when the rudder is once set right, to steer to God alone.  
The third thing whereby I explain what is 
3 To seek God with self denial.  meant by seeking GOD'S face, is to seek the LORDS presence in opposition to a man's self, when a man doth it with denial of himself, not serving his own ends in seeking the Lord, but gives up himself to the LORD alone. In all things an unregenerate man doth not know the Lord, is not acquainted with him, and therefore will not prefer the Lord to himself: but a regenerate man that knows him reckoneth all things, as life, liberty, riches, etc. but as dross and dung, so he may enjoy the LORD: he hath set up the Lord for his God, in his heart, and desires not to stand upon his own bottom; and therefore when the Lord comes into competition with himself, and the matter is betwixt God and his credit, etc. he is willing to deny himself.  
But here the great objection is, how it is possible for a man, not to seek his own happiness, safety 
Object.  and advantage?  
This troubles many, and makes them think their sincerity but hypocrisy, and may put a scruple into the best: I will therefore clear this for their sakes whose hearts are upright, as also to exclude those whose hearts are not sound.  
The answer stands upon these two points. 
Answ. A man may seek, and love himself   
First, it is true that a man may seek and love himself, and desire his own happiness, yea and all his actions may take their rise from thence; so as to be moved in seeking the LORD, in doing what he doth with a respect to his own good and safety, and that this is so, take these reasons.  
Because GOD hath commanded it, for he bids us love our neighbour as ourselves: where it is taken 
1 God commands it.  for granted, that we must love ourselves, because loving ourselves is made the prima mensura, the rule of loving our neighbour. Now to love a man's self, what is it but to seek a man's own good?  
A man is commanded not to kill himself, or to 
2 Negative commands imply the affirmative.  hurt himself, and by the rule of contraries he is thereby commanded to seek the preservation of himself, and his own good: For as when we expound the commandment Thou shalt not kill, as suppose thy neighbour, we say it includes this affirmative command, thou shalt seek the good of thy neighbour; so when we expound it of ourselves, we are to understand it as not only forbidding us to destroy ourselves, but as commanding to preserve ourselves, and to seek our own safety.  
It is impossible for the creature, not to will its 
3 It is agreeable to nature.  own happiness; the Lord doth not command that which is simply impossible even to pure nature: but it is the nature of every thing that hath an appetite, appetere bonum sibi, to desire that which is good for itself.  
Self-love is a plant of Gods own planting; 
4 God hath planted▪ self-love.  and therefore not to be rooted up: God did put it into us all, for it is the nature of every thing to do so, and opus naturae est opus author is naturae.  
Many motives which the Scripture useth are taken 
5 Motives in Scripture from self-love.  from self-love, as that of CHRIST, fear him that can cast both body and soul into hell: And so when it promiseth us a Kingdom. The Scripture deals with men by working upon this principle; and by arguments taken from ourselves. This is the ear which the Holy Ghost takes hold of, and leads a man into the ways of peace by, and we must not pluck off this ear.  
The second part of the answer is, that yet notwithstanding, we may and aught to seek the Lord in opposition to ourselves, that is, when God and ourselves come into competition, the commandment comes in opposition with ourselves; the case being such as if we obey God, we hurt ourselves; then we must prefer God and his commandments to ourselves.  
But you will ask, how can this stand with the former; that a man should make his own good the 
Quest.  rise of his actions, and yet in his actions oppose himself?  
When once a man is persuaded, that even to destroy himself is the best way to provide for himself, 
Answ. When a man must seek God with opposition to himself.  and that to let himself go, and his credit and life, and give up all to God, is that whereby he shall put himself into a better condition; when a man is persuaded of this, than you see both do stand together. And we never do exhort a man to seek God in opposition to himself, but when it is best for him so to do, not to give himself up to any thing that shall be an immediate hurt to him; but when 
It is best for him.  otherwise it would be worse for him, and when letting himself go is the next way to happiness; and then a man may be exhorted to it, when he shall be persuaded that his good is contained in God more than in himself; as we say the being of an accident is more in the subject than itself; so as take away the subject, and the very separation is a destruction to it: So it is with the creature which hath no bottom of itself, so as the separation of it from God is the destruction of it, as on the contrary the keeping of it close unto God, though in a case that seems to be the ruin of it, is its happiness and perfection. As for example, when Abraham should have destroyed his son by offering him up, he thought he should not lose by it, nor Isaac neither: he thought with himself, God hath commanded me to do it, and I never yet lost by keeping any commandment he gave me; God is able to raise him up again. I never yet was a loser by him, and on the contrary I shall be sure to be a loser, and my son also if I do it not. It is indeed impossible, that if a man should simply be a loser, that he should do thus; but when he considers that though he be destroyed at present, yet he believes it will be for his good; and so it will be indeed: As take a beam of the Sun, the way to 
Simile.  preserve it, is not to keep it by itself, the being of it depends upon the Sun; take the Sun away, and it perisheth for ever: but yet though it should come to be obseured, and so cut off for a while, yet because the Sun remains still, therefore when the Sun shines forth again, it will be renewed again. Such a thing is the creature being compared with God. If you would preserve the creature in itself, it is impossible for it to stand: like a glass without a bottom, it must fall and break. When therefore this is considered by a man, than he will say, I will be content to deny myself, and seek the LORD, when myself comes into competition with any commandment of his. And let not this seem strange to you, that the best way to make a man's self happy, is to resign up himself to the utmost to glorify God. You see in common experience that take a Corn that is fallen into the ground: if it continue whole, it perisheth; but if it die, it brings forth an hundred fold. 1 Cor. 15. 36. That which thou sowest, says the Apostle, is not quickened, 
1 Cor. 15. 36  except it die. The Apostle there speaks it of the resurrection: but we may truly apply it to the resurrection 
Simile.  of a sinner here; that except a man die, that is, be willing to let all he hath go, and to expose himself to what the Lord shall put upon him, that he perisheth indeed; but if he die, than he is quickened, he shall be a gainer by it; even in this life he shall have an hundred fold. And when this is considered of throughly by a man, he will easily seek God's face with neglect of himself. And that thus when ever a man suffers any thing for a good conscience in obedience to God, it is the best way to provide for himself; that this I say, is not a mere notion, may appear by comparing those places together; the first where it is said, Thou shalt love thy neighbour as thyself, and thou shalt love God above all, even above thyself; and with it also that other, Deut. 10. 13, 14. Thou shalt keep the Commandments of the Lord, which I command thee for thy good. 
Deut. 10. 13. 14.  Now put both together: this is God's commandment, to love God above thyself; and all the Commandments are given for thy wealth, for thy good, therefore this amongst the rest. And therefore denying ourselves, when God and ourselves come in to competition, is the best way to provide for ourselves: therefore set it down for a conclusion, that to have God alone, and to seek his face thus, is your happiness. The end of every thing is the perfection of it; now God is the end of the creature, and therefore to get him, is to get thy perfection and happiness. Again, we have all from him, as the branch hath all from the root; and therefore as the way for the branch to keep life in itself, is to keep close to the root; and when it is broken off it dies, so we so long as we cleave to and seek the Lord, we are preserved. And this was the ground which all the Saints went upon in their sufferings, both of persecution and death; and this was the case of Moses and Paul, when the one wished himself razed out of the book of life, and Paul to be accursed from CHRIST; that is, saith Saint Paul, if this be for God's glory, and the good of his Church; let me perish. In which though they seemed to imply their immediate destructon, yet they knew what was ultimately best for themselves.  
And this is all the difference between a carnal 
Difference in men in loving themselves.  man, and one to whom God hath revealed himself; they both agree in this, they both love themselves, and seek their own happiness; but they differ in this, that they seek it in a different way; the one in the LORD, but a carnal man seeks it in himself and the creatures: A godly man is so persuaded of God, that he seeks him, and cares not what he loseth to gain him; but another man, when he is told of an invisible God, he will not trust to things unseen; the things he sees he will rest upon, and so seeks for an happiness within his own compass; and therefore when himself comes in competition with the Lord, he lets the Lord go.  
But then another question comes to be answered, 
Quest.  how these two should likewise stand together; to seek the preservation of a man's self, and yet to expose himself to destruction, as Moses and Saint Paul did.  
For answer, you must know, that in every regenerate 
Answ. Two selves in the regenerate.  man there are two selves.  
That common nature, that is in every man (in which the principle is rooted, to love a man's self) hath two binsses; the one Spirit which leads to God, the other flesh: and these two in this common nature makes two several selves. By the first a man is carried to seek the Lord, by the other to seek 
1 Flesh.  himself immediately and in the first place; and these two are reckoned two several selves in Scripture, and so expressed to us: first, flesh and corruption is called a man's self, 2 Cor. 4. 5. we preach not ourselves, but Christ, that is, for our own glory, which he calls himself, because men use to reckon 
2 Cor. 4. 5.  it as themselves. So 2 Cor. 12. 2, 5. I knew a man in Christ, etc. caught up into the third heavens; of 
2 Cor. 12. 2, 5.  such an one I will glory, but of myself I will not glory; by self, he means either the corruption which was in him, but there was something else in him, which he reckons as another man from this self, a man in Christ, of such a man I will rejoice, that is, of my regenerate part, which is a New Creature in Christ, but not of myself, that is, my flesh and corruptions I will not rejoice, or of the regenerate self neither, as of itself, but as it is in Christ, which is another expression, and this corruption is called a man's self, because it is spread over the whole man, as the form through the whole matter, and a man will not part with it, but fights against every thing, fights against it as if it were himself.  
And secondly, that the other regenerate part is 
2 The regenerate part.  called a man's self, which a godly man reckons so rather then the other, we have an express place for it, Rom. 7. It is not I, but sin that dwells in me, 
Rom. 7.  that is, not the regenerate part which I account myself, but sin which I account but an inmate; dwelling within my roof; which yet is called a man's self, for the like reason aforesaid, because spread over the whole man; and now it is easy to conceive, how the preservation of himself may stand, with exposing himself to destruction, and how a man may seek the Lord in opposition to himself.  
In that which the flesh desires, a man is bound 
How a man may seek God and himself.  not to seek himself, that is, not that self, but yet he may seek the good of his other self, and seek the Lord too, for Gods will and it are unisons, and he may be said to seek God's face alone, though he seeks the desire of that self: for there is no difference, no opposition between them; and likewise that regenerate self may seek him in opposition to that other self, that is, what it desires, when it desires amiss (for all those desires which are amiss are from that fleshly self) and so we must not desire what ourselves would desire, but destroy it, and the desires of it, and seek the Lord in opposition to it, which tends to the preservation of our regenerate self, and proves so in the end.  
So then to seek God's face contains these three things in it.  
First, to have his face revealed to you, and to see him as a father. 
1   
To seek him as sequestered from punishments and rewards. 
2   
To seek him alone in opposition to yourselves. 
3   
And that all this aught to be done, we will give you one reason, and so come to the uses.  
And that reason is drawn from the holiness of the Lord, Esay 6. 3. One Angel cried to another, 
Reas. From God's holiness. Esay 6. 3.  holy, holy, holy is the Lord of Hosts; the whole earth is full of his glory: this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the proclamation of Angels, and that upon this occasion. The Lord sends Esay the Prophet to pronounce a judgement to his people, and that a great one, the rejection of the jews, and at the same time the Angels are sent to proclaim God's holiness: now holiness is the appropriation of a thing to the Lords 
Holiness what.  use, and a sequestration of it from common use: and so the holiness of God himself (which is the rule of all other holiness) is an appropriation of his actions to himself, as his end: he is then said to be holy, when he doth things for himself, therefore being about to do so great a work peculiarly for himself and his glory, as when he would destroy his own people, and destroy Kingdoms for his own best advantage and ends, the glory of himself, than he lets them know this as the only reason, because he is holy; for if he should not respect himself, he should not be holy. So Rom. 11. 33. 
Rom. 11. 33  to the end. The Apostle having spoken of this rejection here prophesied, concludes with this; His judgements are unsearchable, and his ways past finding out, etc. of him, and to him, and through him are all things, and to him be glory for ever. As if he should have said, God hath done all this, but I know not the reason of it, nor any one else; only God is for himself, for he being of no cause but himself, therefore he may do all for himself: if he were of another, he might do all for another, yea else he were not holy. Now if this be God's holiness, than the holiness of man, is to do all for God; which he is therefore to do, because he is of another cause above himself, and therefore is to 
When a man is holy  seek another end above himself, namely, the Lord; and then he is said to be holy, when he hath no eye to himself, but to God, when in his recreations, the use of riches, etc. and in his whole course he hath his eye and aim at God, and not himself.  
The nature of holiness is expressed in two 
Nature of holiness in two things.  things: First, in pureness: Secondly, sequestration to God, so that holiness, purity, and chastity are much alike as it were, as there is also much affinity 
1. Purity.  between the Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Chastity in a Wife stands in keeping close to her husband; and being sequestered from all other; and God's holiness consists, first in the pureness of his nature, and secondly in a sequestration of all things to himself: 
2. Sequestration.  Now our holiness is not so, but we being of another cause, we must do all for another end; our holiness stands therefore in giving up ourselves to the Lord: therefore says Esay, Sanctify the Lord, and make him your dread; as if he had said, if you make any thing else your dread, you do not sanctify the Lord. What he says of fear, is true of all our affections, and actions: holiness dedicates all unto the Lord: and some actions are holy for 
Actions holy in several respects  the substance of them, as Prayer, keeping the Lord's day, etc. and all such immediate duties of his worship, some by putting a right end upon them; and so all actions may be holy of what kind soever, as recreations, which are common actions, and eating and drinking, all which when done to the Lord, do become holy. It is the nature of moral actions to take their specification from their circumstances, especially their end, more than from the substance itself: and so all such common actions may be holy to the LORD, and so that place of Saint Peter is to be understood, be holy in manner of conversation, 1 Pet. 1. in all the turnings of your lives, even in common actions, this being the 
1 Pet. 1.  nature of holiness in the general, both as in God and in our actions.  
There is a double holiness required in every 
Double holiness required in man. 1 Giving himself too God. 2 Cor. 8. 5.  man.  
A giving up a man's self to the Lord, as 2 Cor. 8. 5. They first (it is said) gave themselves up to the Lord. To give a man's self up as a Sacrifice to the Lord, that is, the holiness of a man, and when any thing is sacrificed, it is given up to the use of that Lord, to whom it is sacrificed.  
The second is a giving up all things with himself, 
2 giving all things with himself.  his understanding, will, thoughts, affections, life, liberty, credit, goods, all his power, might, whereby he is able to do any thing, to resign all these to the Lord, and by this he sanctifies the Lord; and this is the holiness of a man, to do all for the Lord only. So that the reason is clear; let a man do what he will, keep the Sabbath, pray, etc. If there be not this holiness in his heart, all his labour is lost, as you all grant; for without holiness no man shall see God. Now it is not holy, except it be given up to the Lord alone, excluding himself and the creature.  
Is all our labour lost, except we seek God's face, 
Use To examine if we seek God's face.  though otherwise a man go never so far? then there is great reason, to examine ourselves, whether we seek the Lord for himself or no; for otherwise, all your labour is lost, for than you do not set up God for your God in your hearts, but something 
1 Else we seek something else.  else, namely, that which you seek besides him; as in marriage we say, when a man marries a woman, not out of love to her person, but for riches; that he marries not the woman, but her wealth, so it is here.  
And then secondly, you will never hold out 
2 Fall away.  in seeking the Lord; and if you do not hold out, than all your labour will be lost, Ezek. 18. though 
Ezek. 18.  a man hath been righteous all his days; yet if he fall from God, all his righteousness shall be forgotten: and such a man as seeks not the Lord for himself, will fall away, as appears by that, Host 7. 16. They return, but not to the most High: they 
Host 7. 16.  are like a deceitful bow; that is, when a man turns to the LORD, but not for himself, he will return again, and start aside like a broken bow; for if he attain those ends for which he sought the Lord, his seeking is at an end. See this in Amaziah, 2 Chron. 25. he went far in obedience, but 
2 Chron. 25  yet he did not seek the Lord in it, he was content to lose an hundred talents, and to send back the Israelites he had hired therewith (which was such a trial as even a good man might have failed in it) yet he did not seek the Lord in this, he was persuaded, that if he had taken the Israelites along with him, he should have lost the battle, which was his chiefest end in that action; he believed the Prophet so far, and so sought his safety alone, and because he sought not the Lord, therefore he held not out; but when he was put to other trials, to new temptations, and saw another worship, it pleased him, and he left the Lord; and started aside like a broken bow: as a bow that is rotten (though otherwise fair) when an arrow is drawn to the head; and so many brought up in good families, when they come into new company, and trials, they fall away because they sought not the Lord himself.  
If you do not seek the Lord for himself, you do not love him, and then all your labour is lost: 
3 Love him not.  for all the promises are made to those that love God, Cant. 1. the two first verses, Because of the savour 
Cant. 1. 2.  of thy ointments; thy name is as ointment poured forth, therefore do the Virgins love thee, that is, take those which do much for the Lord, as much as another doth, though such a man doth carry the fair semblance of a Spouse, yet all this he doth comes from the affection of an harlot. The Virgins, they love thee. The Virgins love his person, love him for his name's sake, the personal beauty that is in him, and for the sweetness of his love, verse 5. 
Cant. 1. 5.  Thy love is better than wine.  
This point well understood will come in among you as a messenger from the King of Kings, to all you of the bedchamber of the Bridegroom, making this inquiry, do you love him? are you harlots or Virgins? and will make every one to consider, to what end have I done all, have I known the Lord, and been acquainted with him? have I sought God's face in all that I have done?  
But men will be ready to say, we do seek the 
How to know when we seek the Lords face.  Lords face. Therefore I will give you rules to distinguish, and to help men to discern whether they seek the Lord or no.  
Consider what opinion thou hast of thyself 
Rule 1.  Every man that is regenerate, at his regeneration changeth his opinion of himself, as Saint Paul, 
By our opinion of ourselves. Rom. 7.  Rom. 7. It is no longer I, but sin. Before he was Regenerate, sin was himself; but now there was a new Lord come into the house, that renewed-selfe, the Regenerate part; and that which before was wholly himself, he now speaks of as one crept in, as of an Inmate, that should not be there. Now if thou reckonest the Regenerate part thyself, than thou hast sought the Lords presence: for that part is thereby strengthened. The perfection of this self stands in conjunction with the Lord, and so seeks him; if not, but thou accountest flesh in thee thyself, it is impossible thou shouldest seek God aright, for God and it are contraries: A regenerate man says, let me have God, and what ever I lose, whether life, liberty, yet myself is safe; he considers still chiefly, whether doth this tend to the safety of myself or no? and though he is content, and would have the outward man do well too; as if I have a fair house to dwell in, I would have it 
Simile.  safe; yet if it be set on fire, it is no great matter, so long as myself is kept safe. Take a man who hath clothes on, if he can keep his clothes whole, it is well; but if they be rend, he cares not, so his body be safe; so where the regenerate part is The self, if the outward man can be kept safe, it is well, he had rather have it so; but however, so the regenerate part be safe, he cares not much; for he accounts it but as the renting of his clothes: but take another man, that as yet is no other than he was borne at first, into whom no new man is come to dwell, he thinks thus with himself, sure I must not destroy myself; I would keep a good conscience, but not so as to destroy myself; and it is impossible, that what a man reckons himself, he should suffer to be destroyed: therefore when discredit, imprisonment, etc. comes, all these are reckoned wounds given to himself, he lets God go to defend and save himself harmless. All this difference comes from the difference of opinion, that a man hath of what is himself. 
Quest. How know to opinion of ourselves.   
But how shall I know what opinion I have of myself?  
Consider wherein thou desirest to excel, all 
Answ. 1. By that we desire to excel in.  things desire to have that excellency, which is proper to themselves; every creature desires to build up itself. If therefore thou desirest to excel in things that belong to the outward man, to build up thyself in learning, credit and wealth, and outward conveniencies, than thy outward man and flesh is thyself: but if thou seekest an inward excellency, not caring for man's day, but seeking to have the praise of God, the comfort of a good conscience, and assurance of salvation; than it is a sign thou reckonest the inward man thyself.  
Consider where thou layest up thy treasure: 
2 Where we lay up our treasure.  dost thou lay it up in the regenerate part, and endeavourest to make that richer, and every day carriest something into that chest? then thou countest that thyself: for where the treasure is, there the heart is also. When a man shall be thus affected, that though he hath troubles abroad in the world, and decays in estate, as in health, yet so long as he findeth his regenerate part safe, and thriving, and standing in good terms with God, he applauds himself. As a man when his house is broke open, he 
Simile.  presently runs to his chest, where his chief treasure lies, and if that be safe, he thinks all is well: but if thou layest up thy treasure in the outward man, an heap of outward things; so as when these things are gone, thou reckonest thyself undone: it is certain, thou makest that thyself. This was the case of Haman, Nabal and Achitophel, etc. and of all carnal men, whose hearts must needs sink, when outward things leave them, or if they be put into the fear of the loss of their lives and goods: but another man is like to grapes which have wine in them put into the wine press; what though the skin and husk perish? yet the wine is saved. So it is with the Saints in persecution; their inward man is still saved, they lose but their husks: but when a man hath nothing in him but flesh and an outward man, then when these perish, all he hath is lost, and himself with them. It is good therefore to try yourselves what opinion you have of yourselves before ill times come, that you may see whether you have that in you which will not then perish, but be kept safe and sustain you; and thereby also you shall know whether you seek the Lords face or no.  
Second rule is, consider, what it is you make your utmost end; we are now upon a point that 
Rule 2. What we make our utmost end.  admits of very narrow differences, for as we have said, a man may perform many duties, go therein as far as another, and yet lose all his labour, and all because he seeks not the Lords presence. And the trial of that lieth especially upon this, what you make your utmost end? for though the actions be good, yet if the end be yourselves, or God's glory be made by you, but as a bridge, all is lost. Now that you may not mistake here, you must 
Double end.  know, there is a double end; the one of the work, the other of the workman: now the end of the work itself, may be good, even in hypocrites: the action being in itself a holy action ordinabile in se, and tending to God's service; when yet the end of the workman is not the Lord, but himself, this difference runs along through all actions. Two men that go together in the same way, may have a different journey's end, Zach. 7. he speaking both of 
Zach 7.  the Feasts and Fasts of the jews (two as holy duties as any other) verse 5, 6, 7. says, but did ye 
5, 6, 7.  them at all to me (says God) but to return out of Captivity? So Host 10. 1. there was much fruit 
Host 10. 1.  found in Israel, yet because they brought it forth to themselves, not to the Lord, therefore Israel is called an empty Vine. A carnal man and a regenerate man differ mainly, in this; that a carnal man, when he is to do any thing, asks what good will this bring to me? what profit, what credit shall I have by doing it? if none, he lays it a side: but a godly man (so far as he is godly) asketh this question, whether it is commanded by God? is it for his glory and advantage? When therefore thou comest to preach the Gospel or studiest, consider thine end, whether for God or no? consider also what thy end is in thy trade, or any civil action, and judge by that.  
But is a man bound to seek God in every thing? 
Quest.  may he have no respect to himself?  
The end must still be better than that which 
Answ. God must be looked to as t●● end.  tends to it: and that therefore which is the chiefest good must be the chiefest end; and unless thou makest God better than all things else, thou dost not make him thy end, nor thy God. Again the end commands all, is most perfect, and comprehends all the rest, and that also is proper to the Lord alone, this cannot be said of any man or creature, and therefore God alone is to be made thy end.  
But may not a man make his own happiness his end, and do what he doth for his own perfection? 
Quest.   
A man may and always doth so, and that upon 
Answ. How a man may make his own happiness his end.  necessity, as hath been said; only this, there is a double end; the one is the thing itself which a man makes his end, the other is the benefit or fruit cometh by the attaining it. So that happiness is that sweetness, that follows all ends, even as the shadow doth the body; so than the question is, what that thing is, which thou seekest this happiness from, for that is it which is thy main end; whether dost thou think thou canst make thyself happy by those riches and pleasures which for thyself thou aymest at? or dost thou look for all thy happiness from the Lord alone? That which a man looks for his happiness from, that a man makes his chiefest end; if from God, than a man makes God his utmost end, so as his own happiness is but the fruit that ariseth out and accompanies his seeking him.  
But may not a man provide for himself? 
Quest. Answ. How a man may provide for himself.   
True, but thus; whereas all that a man's mind is to be taken up about, is either work or wages; if it be work, thou must do it to God alone whose servant thou art; if it be matter of wages (as are the things belonging to thy name, estate) these in like manner thou art to look for from God alone. All a man's employment is taken up either in doing all for God, or receiving all from God: and if any man were a perfect servant to another man, he then oúght to have an eye only to his Master in matter of work and to no other, and also to take what wages his master will allow him for that work, and no other; he ought to resolve all into his master: But no creature is a perfect servant unto another creature; but we are so to God, and therefore we ought both to do all the work we do for God, and also for matter of wages, to take all from him, and to depend upon his providence, so that this provision for a man is but to cast a man's self upon the Lord. It being not our work to provide for ourselves, but the Lords, let us do all for him, and it belongs to him to give us wages, and he will do it.  
But may not a man in his actions have an eye to 
Quest.  God, and himself also?  
For answer to this, look to that place Mat. 6. 
Answ. Mat. 6. 22, 23.  22. 23. The light of the body is the eye; if therefore the eye be single, the whole body shall be full of light. It is a single eye, which looks on a single subject, upon one object only; and therefore then a man is said to have a single eye, when he looks upon the Lord alone, when nothing else is made his God; he looks not on riches, nor nothing else as his God: and then all the body is light, that is, all the conversation is good, and he sees whither he goes; but if the eye be evil, that is, by the rule of opposition, if it be double; (for that is a rule of interpreting Scripture to open the meaning of phrases by what is opposed to them,) A double eye is a wicked eye, that is, if it be partly set upon GOD, partly on a man's self, it is wicked. And so Saint james hath it, he calls such an one a double minded man, who is unstable in all his ways. When a man hath partly an eye to the world and himself, partly to GOD, he is as one distracted between two ways; he knows not which to take, he is unstable like a drunken man that staggers in all he doth, being now on one side, now for GOD: and now on another side, for himself: and so his whole body is dark, that is, his whole conversation is wicked, as being out of his way; he sees not a right path to walk in, he hath not a right scope whither he should tend, he is not able to see a right object, but goes hither and thither from one thing to another, is unstable in all his ways.  
But you will say, the holiest man that is hath 
Object.  some eye to himself in his actions.  
It is one thing, when a man hath chosen the 
Answ.  LORD as his end, and that way that leads to him though he wavers in it, and misseth somewhat of 
Whence it is that good men have an eye to themselves.  the evenness of his ways, and hath falls in it; and another thing, to be distracted between two ways, sometimes choosing one way, sometimes another, as a carnal man doth. One that is resolved to go in this way though with much unevenness, may fall and have many mistakes in the way, he may have too many lookings to himself, but yet he hath chosen the LORD and follows him, and this is the difference between him and the other who hath two ways and is distracted between them.  
But now the main question is, how shall we 
Quest. How to know we make the Lord our utmost end. Answ. Rule 1.  know whether we make the Lord our utmost end or no?  
There are these rules may help you in it.  
The utmost end gives rules to a man's whole life; all other ends do it but in particular actions, and but at such and such a time, because they are but 
It rules all the life.  particular ends: but the utmost end doth command all in a man, all his ways and actions; therefore than thou makest the Lord thy utmost end, when in all thy actions whether public or private, thou lookest to the LORD: and in whatsoever a man doth, in all those respects and relations he stands in, whether he be a Magistrate or a private man, whether they be businesses or recreations, if GOD be a man's end, his eye will still be upon the LORD in all: Now he that doth not make GOD thus his utmost end, may find that he hath some secret byways of his own, some secret motions differing and contrary to God, wherein he goes, (as the planets that have a motion of their own) though it is not open to the world, unknown perhaps to himself, or not known at all times: but the utmost end commands all, and leaves nothing out, but the least action is subject to it.  
The utmost end limits all the means, and sets 
Rule 2. It limits the means.  them their bounds, but is not bounded itself by any: finis praescribit media, sed ipsi fini non praescribitur. It says, thus far you shall go, and no further; but there are no limits set to the end itself: As the master-builder appoints every man his work; and they go so far as he appoints them, and no further; 
Simile.  as if health be a man's end, it sets limits to all the means he useth, to meat, and drink, and physic: Look what conduceth to that end, he takes so much, and no more. But there are no limits set to health itself, he can never have too much of health. So then consider what it is gives bounds to thy course, that thou sayest, when thou art come to such a pitch, thus far will I go, and no further: he that maketh himself his end, will be sure to have an holiness of such limits as shall not lose him his great friends nor his estate; he will go so far till it come to hurt himself; himself being his end. Therefore he limits his holiness, he stays in such a pitch or gives over, but if God be his end, he thinks he can never have enough of God and of holiness, and though his actions of holiness and forwardness therein overrun his credit, overthrew his estate, yet he cares not, for it is not his end to preserve himself, or that which belongs to himself.  
Thou shalt know thy utmost end, by a secret 
Rule 3. By a secret sense accompanying our actions.  sense which accompanies every action thou dost; if thou narrowly lookest to it, for that is the difference between man and other creatures; that a man can look back to his own actions, so that if thou wouldst ask thy heart, what is thy scope and purpose in this or that action? there is a secret sense accompanies the action, in thy heart, that would discover it. Consider therefore in any business thou dost, why thou dost it? why thou undertakest it? why thou art at so much pains and cost in it? Ask thy heart, is it for the Lord, or for thyself? if that will not discover it to thee, look to the circumstances, to the manner of doing it, as why do I preach in such a manner, and pray in such a manner? why do I do it thus and thus, and not in a better manner?  
If this will not do it, look to thy affections: 
Rule 4. By the affections.  consider how thou art affected or troubled about it; when the action is done; suppose it be a business that both for the matter and manner was for the Lord: but when it is done, what is it thou art grieved at? is it that thou hast got some discredit to thyself in the performance of it? or that God hath had no more glory by it? are thy affections troubled, that thou hast offended God in it, that something is gone from God in it, or rather that something is gone from thyself? thus by examining how thy affections are occupied about the thing when done, thou may est discern thy utmost end.  
5 Is taken out of 2 Phil. 21. I have no man like 
Rule 5. Phil. 2. 21. Whether we seek the things of Christ naturally.  minded, for all seek their own, and not the things of jesus Christ; that doth naturally take care for you. Consider whether thou seekest thine own things, or the things of JESUS CHRIST? and that whether naturally, as the word is there &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, as his own business, to seek a man's own, and to do a thing naturally is made there in that place all one. Consider whether thou seekest the things of Christ as naturally as thine own, and whether that be done or no, thou wilt find by these three things.  
First a man will go about what he doth willingly, 
1 Willingly.  when a man hath a business of his own to do, he doth it willingly, and beats his head about it, and is exceeding solicitous, but when the business is another man's, he goes about it, it may be, because he sees it must be done, and there is reason for it, but still he doth his own in another manner; and thus willingly do the Saints do the Lords business, see it in Saint Paul, Rom. 15. 20. Yea so have I 
Rom. 15. 20.  strove to preach the Gospel, etc. the word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I was ambitious to preach the Gospel: Look what desires an ambitious man hath (and there are no desires so quick as those of ambition, such a man overlookes all for his preferment) such desires had I to the preaching of the Gospel: The like affection he expresseth in himself, 2 Cor. 11. 28. Besides the things without, that which cometh on me daily, the care of all the Churches; 
2 Cor. 11. 28  who is offended, and I burn not?  
There are three expressions show his willingness and natural affecting of the Lords business: First [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cumber] that is, he had (as it were) all care numbered and mustered together, and that Secondly with anxiety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the same solicitude that a man hath about business of his own. Thirdly says he, who is offended, and I burn not? his affections were so hot and quick, as presently if any soul were disadvantaged, if CHRIST lost any thing, he was presently stirred and affected with grief.  
Dost thou do it diligently? when any thing is 
2 with'all our might.  to be done for the Lord jesus, dost thou do it with all thy might? if remissly, thou art far from seeking the Lord: What ever a man doth for himself, so far as he conceives it to be for himself, he will do it diligently and with all his might, and we are commanded to love the Lord with all our might, and there is a curse upon the contrary, Cursed is he that doth the work of the LORD negligently: the meaning is not, cursed is he that doth the work of the Lord weakly, and with infirmities; for then all the Saints should be accursed, but that is done 
To do Gods work negligently, what  negligently which is done hypocritically, and for other ends; for they are the causes of that negligence; to this the curse belongs, and that justly: this cold, remiss, formal, customary performance of duties, as when we receive the Sacrament or are exercised in any other duty, or in any cause that concerns the LORD, to go about it coldly, is a sign we do it not for the Lord.  
Consider whether thou dost them faithfully? 
3 Faithfully  for so a man useth to do his own business, for no man is unfaithful to himself; to another he may perform but eye service, but not for himself: now so to do a thing is not to rest in the thing done, but his care will be, that it may be done effectually, so as to see the fruit and effect of it.  
And if you ask how you shall discern you do 
Quest.  any thing faithfully?  
That is discerned by this. 
Answ. 1 To do it ourselves.   
When a good action is to be done, thou carest not so much that it be done, but thyself would be the doer of it, for thy credit, etc. as Diotrephes, he was a froward man, but himself would do all; but wouldst thou do it, though the fame thereof were not known? dost thou desire to have it done, though another man do it? and thinkest, it is no matter by whose hand the work goes forward, so that it goes forward.  
Again, secondly what dost thou, when there 
2 To do it when our creditis separated.  is a separation made, a partition betwixt the business of the Lord, and thine own credit? art thou yet then as careful? when two go together, it is not known who is the master of the servant of one of them that follows them both, till they part, so when thy credit and God's glory go together, it is not known for which of them thou dost it; but there are times when our own and the Lords business will be separated, and then consider what thou dost, is it so, that because thou art not the first in a business, thou wilt do nothing at all? or if thou shalt not be seen in it; it is a sign thou dost it for thyself, and not for the Lord: when two men are to carry a beam into a house, if both strive to go 
Simile.  in first, they carry it in a cross; whereas if they would be content to come one after the other, it would go right in; so often great works both for Church and State, might be done that are thus hindered, or are carried cross, because men are not willing that others should go before him.  
Consider therefore these things seriously, and bring them home to your hearts; for to what end do we preach? that you might know these things only, (that makes only for your further condemn nation, and you had better never to have known them) but we preach them, that you might lay them to heart: take therefore some thing to consider these things, and if you have found yourselves failing in this, be not yet discouraged, but labour to make your hearts perfect for time to come, thus to seek the Lord alone.  
To exhort to which (which is the next use I 
Use 2. Why we should seek the Lord not ourselves.  make of it) and to quicken you to this, consider what great reason there is thou shouldest seek the Lord jesus, and not thyself. Consider what ties and bonds are upon thee towards him: the bargain between him and thee past.  
I will ask you first whose servant art thou? and 
1 we are his servants.  should not the servant seek the profit of his master? if a man sees a company of sheep, and he asks whose sheep are these? says another to him, such a man's; for he hath bought and paid for them; and hath not Christ bought thee? and beside this his first buying of thee, who gives thee thy wages, and provides for thee, meat, drink, and clothing? and is there not reason thou shouldest serve him alone? Then, if thou be'st perfectly a servant (as thou art) thou dost wrong to the LORD, if thou dost not serve him.  
Again secondly, I ask thee who is thy husband? 
2 His spouse  Is not the Lord jesus? and if thou be'st his wife, oughtest thou not to seek his things? one that is unmarried is yet her own; but when she is married, she is her husbands. When there was no King in Israel, every man did what was good in his own eyes: and if thou hadst no husband, no King, so mightest thou; but thou art not tui juris, the covenant is passed already, thou art not now to choose; if thou sayest no, consider that when thou wert baptised, it was into the Name of the Lord, and that by way of a vow, 
The nature of a vow.  which is an invocation with a curse, that is the nature of a vow: If thou sayest yea, but I was young: then, I but since thou comest to years of discretion, thou hast not disclaimed it, but confirmed it in the Sacrament of the Lords Supper, receiving it often, and therefore thou canst not recall it; therefore that first covenant then made, it stands good, as marriages made under age, if when the parties are come to years, they did not disclaim them they hold, and he being thy husband. Consider that as adultery is worse than fornication, the one being punished among the jews with death, the other but with a pecuniary mulct; so the sins which thou committest in going after other lovers is worse than if a heathen man had committed the same: he that was circumcised, Saint Paul says, was bound to keep the whole Law; and so he that is baptised, and hath received the Lord's Supper, is bound to give up himself to the Lord, as the Lord Christ to him and all things in him; and so the Saints of 
2 Cor. 8. 5.  Macedonia did, 2 Cor. 8. 5. They gave themselves up first to the Lord. 
3 The Lo●d deserves it.   
And if thou wert not thus bound, yet he hath deserved it at thy hands; and both these we find 
2 Cor. 1. 12. 13  urged by the Apostle, 1 Cor. 1. 12. 13. was Paul crucified for you, or were you baptised into the name of Paul? these were men among the Corinthians that did not seek Christ alone in their professing of Christ, for one was for Paul, and another for Apollo's, another for Cephas: (but says the Apostle) is Christ divided? if Christ indeed had been divided amongst these three, they might have sought them; but Christ stands alone against them all; and therefore they were to seek Christ alone; and he brings these two arguments for it:  
Because they were baptised into the Name of 
1 We are baptised in to his name.  Christ, and not of Paul or any other: and secondly, was Paul crucified for you? that is, was not Christ crucified?  
And secondly, how much is there in that Word 
2 He was crucified for us.  [Crucified for you?] we are not able to search into the height, and breadth, and depth of this your engagement unto Christ. His bodily pain was the least thing in his sufferings: that of his soul was the soul of his sufferings: My soul is heavy unto death, says he, when the pressure of his sufferings made him sweat drops of blood in a cold night; and yet these were but the beginnings of his sorrows which fell on him upon the cross, when he cried out, my God, my God, why hast thou forsaken me? 
4 The equity of it.  Consider further the equity of it; for did not he the same for thee, which he requires of thee? for did not he empty himself of that eternal glory and happiness, which he enjoyed with his Father and might have then enjoyed? did not he make himself poor to make thee rich? and what is it he calls thee to deny thyself in? to forsake a friend or two? and to some disadvantage in thy wealth? whereas he emptied himself of all his great glory. Is he not upon equal terms with thee, nay most unequal on his part? if he calls thee to bear the cross for him, did not he bear a greater cross for thee? Therefore says Christ, He that forsakes not father and mother for me, is not worthy of me, and not fit to come into the number of my Disciples.  
Lastly, besides all this consider; it is best for thyself; which is the argument moveth men above all 
5 It is best for us.  other: for if thou do it not, thou shalt be damned for it; and if thou wilt, thou shalt provide for thyself abundantly; but if thou wilt needs save thy life, thou shalt lose it, if thou wilt save thy credit, liberty, thou mayest, but thou shalt go to hell with thy liberty and credit. These are the eye and the hand, and it is better going to heaven without them, then to be thrown into hell with them: but if thou be'st content to lose all these, thou shalt gain by it. That man that is most forward to suffer any thing for Christ and God's cause, provides best for himself. judas going about to make himself rich, lost himself, it was his undoing. Peter and the rest left all, and gained happiness. What was Paul's making, but his going from prison to prison? how did Abraham save his son, but by being content to offer him? what was it gained Moses so much honour, as to be the leader of God's people, and to be so great a Prophet, but the losing and refusing his honours and pleasures in Egypt? That man that comes to resolve, I will be content to be of no reputation, so I may seek and serve the Lord, that man is of the rising hand, it is the only way to preferment: on the contrary, he that saith, I must and will be some body in the world, that man is in his downfall, he is ruining himself. Saul's thinking to enrich himself by the cattle, was his ruin; jeroboam by plots to keep the Kingdom, lost the Kingdom, and undid himself.  
Is it of so much consequence to seek God for 
Use 3. Not to forget the Lord in the midst of his mercies.  himself? then take heed of forgetting the Lord in the midst of all his mercies. It is an usual thing, that God is hidden and covered from us in his benefits we receive from him; and whereas they should be as glasses and as spectacles to help the 
Simile.  weakness of our sight of him, they prove often as clouds to hinder us from beholding his face. But consider, that this is the main part of the covenant, I will be their God, and they shall be my people. And upon that tenor come in all benefits, even with himself; we do not usually think that we must first have the Lord himself; our eyes should be in the first place fixed on him, then on the mercies received from him: for Rom. 8. it is said, that with him, that is, Christ he will give us all things. Therefore 
Rom. 8.  first we are to have him, than all things else. So 1 Cor. 3. last, All things are yours; but upon what 
2 Cor. 3. ult.  ground? for you are Christ's, and Christ Gods: we must first have him for our husband, ere we can enjoy the advantages to be had by him. It is a common fault, that men look to the comforts and privileges by Christ, but not to him, he is forgotten. As when we come to be humbled for sin, men in the first place look upon a promise of forgiveness of sins, and say, if I can but believe my sins to be forgiven, and lay hold on that promise, I have enough; but Christ is forgotten by them: but this is not the method we should take, but rather think, how shall I have forgiveness? who gives it? who brings it? It is a dowry comes with my husband; when I have Christ once, I shall have his righteousness to clothe me, 1 Cor. 1. 30. Of him 
2 Cor. 1. 30.  ye are in Christ jesus, who of God is made to us wisdom, and righteousness, sanctification and redemption. The meaning of it is, that God the Father gives Christ to us, as a father gives his son, as a husband 
Simile.  to one in marriage, and says, I will make him worth thus much to you, but you must have him first; so doth God give Christ, and when we have him, God makes him all these, Wisdom to you as a Prophet, Righteousness to you as a Priest, and he shall sanctify you and purge you from dead works, and he shall be your King, and deliver you out of the hands of all your enemies, he shall be made sanctification and redemption to you. Observe the phrases in Scripture, and they lead you still to his person, and do urge upon you to make the covenant 
The Scripture leads to Christ's person.  with his person. As when it is said, in him are all the treasures of wisdom, etc. if treasure be hid in a Casket, you must first have the Casket, than the treasure; so if in a field, you must first buy the field, there is a mine will hold you digging all your life long: but you must first purchase the field, and then fall a digging for the treasure in it: and these are all sorts of treasures in him, Adoption, justification, etc. so john 6. he exhorts them to eat his flesh, and to drink his blood, and that should nourish them 
john 6.  to life eternal: but before men can have spirits or strength by meat, they must have that meat itself, and there must be a conjunction with it, and assimilation of it to them, and of them to it, so 1 john 5. 12. he that hath the Son, hath life. We 
1 joh. 5. 12.  must have first the Son, and then we come to have life by him; you must have these two distinct conditions (I suppose a man coming immediately out of the estate of unregeneration) he is first to consider who Christ and God is, consider the persons of them, and so choose them as a father and an husband to live and die with. And then secondly, he is to consider what he shall have with him, yea to look upon the benefits themselves, but chiefly to this end, and so as that they may stir up your hearts to love him the better, and not simply as benefits only, so as to say in your hearts, though he is most beautiful in his person, and so though I had him alone, I should have an exceeding great reward of himself; yet withal when I consider, that all within the compass of this world is mine, (a great dowry) that Paul and Apollo's, and all the good Ministers that ever have been, have been for my sake, that whatsoever is in this life or after death is all mine, and that all these he brings with him (all which you should look on, as motives entirely to love him, and not as bare benefits) and say, hath not he given me all these? sanctified me, and redeemed me and set me at liberty, when I was a bond slave of sin and Satan, and have I not reason to love him? this is to seek his presence. It may be though you have done the thing, yet you have not had this distinct consideration; yet use it henceforth to help you: say not, I am in misery, and there is a promise of pardon and adoption, but look first to the Lord jesus, go to him and take him. To convince you further of this, there is none of you but will say, I cannot be saved without an holy conversation, and what is that, but to converse with God and Christ? all converse is not with things, but persons, therefore in an holy course, all that you have to do is with the Lord himself, to open your hearts to him, to resort to him for counsel, to delight in him: to converse with a man is to deal with him upon all occasions; you are not only to look unto, to be dealing with duties alone and privileges, for then with whom do you converse? not with the LORD, but with notions, with duties and your sins, but your chief business is with the Lord in all these, and with these as means to bring you to the LORD, into his presence and unto his person: this is to walk with GOD as Enoch did, which still respects his person, for so walking with implies.  
Again, no man can be saved without love to God, and that love must not be amor concupiscentiae, but amor amicitiae, a love of friendship; the one respects things, the other persons: your love must first be to the person, and then to the commodities you have by him, and the duties you are to perform to him.  
But you will say, how shall we do to bring our 
Quest.  heart to this? this is exceeding hard: It is easy to seek the benefits come by CHRIST; self-love will cause most to do so. Any man that needs a thing, would fain have his wants supplied. A man that is pressed with a burden would willingly have it taken off: it is easy to have your desires quickened this way.  
What therefore shall we say, to set an edge upon 
Answ. How to seek the Lords Person.  your affections, to seek the Lords person? If we had the tongue of men and Angels, all would be too little; therefore let us beseech the Lord, that he would be his own spokesman, and reveal himself unto us. There is no way to set our hearts a work to seek his face, but by seeing of him: and to help you to a sight of him, is not in our power; 
To see him.  and yet he useth to do it, whilst we are speaking of him in the ministry of the word. It is said Psal. 9 
Psal. 9  They that know his name, will trust in him: and as they will trust in him, so they will seek his face. What was the reason Abraham and Moses sought the Lord thus for himself? because they had seen his face. Thus of Moses it is said, he spoke with him face to face. There are two ways to know a man; by report, or sight, by hearsay, or by face, and this later way have all the Saints known him in some degree, and have therefore sought him, though Moses in a more particular manner; yet all saw him. Benevolentia, Good will says Aristotle, may arise from a good report, but Amicitia, Friendship from sight and acquaintance; that is, we may bear goodwill to one of whom we have only heard a good report, but we do not come to love him, entirely, and as friends to him, till we have seen him, and do come to know him, and be acquainted with him: Therefore though a man have a general knowledge of him by hearsay, yet he will not seek his face, till he have seen him face to face, 2 Cor. 3. ult. The Lord's face appears indeed 
2 Cor. 3. ult.  in the word, as in a glass, but yet till the veil be taken away, we see him not face to face; therefore 
Desire God to show his face.  in the first place, go to God and beseech him, and say, Lord show me thy face, reveal thy excellency to me, by thy spirit of revelation, that my heart may be stirred up to seek thee; and will the LORD deny you this request, if you do so? no, No man knows the Father but the Son, and he to whom the Son reveals Him; says CHRIST. Therefore go to CHRIST and beseech him to show you himself and his father. The reason we see not God as we might, or but by glimpses, is that we forget to go thus to the Son; or if we do, we seek not earnestly. You know how hardly Moses did obtain this, and you must beg hard as he did; and when you have obtained this, know you shall see wonderful things, strange things in him, which eye hath not seen. There are wonderful things to be seen in the Law, if a man's eyes be opened. Open my eyes, says David, Psalm. 119. that I may see the wonderful things of thy Law. How much more wonderful things are there to be seen in the Lord, if if he doth but reveal himself, and open your eyes? for the Law is but an expression of him; such as is the expression of a man in a Letter or Epistle, of which we say, it is Character animi, it is the portraiture of a man's mind. When therefore your eyes are opened to see the Lord himself, you will see such things in him as will make you in love with him. What was the reason, that the Spouse in the Canticles, Chapter 5. was so sick of love, that she could not contain herself? but because the Lord 
Cant. 5.  had taken away the veil, and shown himself unto her: And so if God would take any of us here into the Holy of holies, and into the Presence-chamber, and open himself to him, than we would say as Thomas and Peter did. Now Lord we will go with thee, now Lord we will live and die with thee, and when we lose him, we would seek him with the Spouse from watch to watch, that is, from one ordinance to another, to find him, and never leave seeking, till we have found him, as she did not, because she had had a sight of him: As Moses could no have this knowledge of God, till it should please God to reveal himself to him; so he would not give over, he would not stir a foot, till he did reveal himself to him. Exod. 33. 13. If I have 
Exo. 33. 13.  found favour in thy sight, show me thy glory, that I may know thee. And so should we pray as earnestly as he: and when he hath made himself so known to us, that will draw us, and that is the drawing meant Cant. 1. 3. Draw me, and we will run after thee, that 
Cant. 1. 3.  is, show thyself, and we will follow thee, even as straw follows the jet, or iron the loadstone; and if the Lord will but put the Adamant to the iron, we cannot choose but follow and seek him. And God doth thus by leaving an impression of himself upon the heart, of the amiableness and excellencies that are in him; as when two men are linked together, so as no consideration can part them, it is by an impression on their hearts of some excellency in each other, till which be removed, they will not leave off to love and cleave to each other: And so when this impression of God's excellency is once stamped upon the heart, than nothing can take it off; no accident what ever is able to sever God and the heart, having once seen him: but till this be wrought, the separation is easy, men will depart from God upon any occasion: when we are taught of God himself, we so know him, as it is jer. 31. that 
jer. 31.  we seek him earnestly, and not till then.  
Besides, after Gods speaking and revealing himself, 
2 Grow in acquaintance with him.  there is something to be done likewise on your parts: grow into further acquaintance with him; which is done, partly by speaking much to him, and partly by much observing him in all his ways. Look upon him in all his actions and carriages, and thereby you will see how worthy he is 
Observe God in his ways.  to be beloved. Consider the first action that ever he did, making of the World: he could have enjoyed happiness within himself for ever, as much as now, yet he was willing out of his goodness to 
1 Creation.  make Men and Angels, and to provide abundantly for them, and afterwards when all mankind were at one throw lost, and he might have left us, as he left the Angels that fell without any possibility of 
2 Redemption.  salvation, out of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his love to mankind, his love to the nation, he gave his Son to redeem us: and if it were but for this love to our nation, he is worthy of all love and respect from us, as he was of the jews, that out of his love to their Nation built them but one Synagogue: but he hath not loved the nation only, hath he not given him, manifested, revealed him unto thee, when he hath passed by thousands? and whereas thou, if left to thyself, wouldst have lost the advantage of the possibility of being saved, as the most of mankind do, wouldst have been hard hearted, as millions of men are: he hath broken thy heart, and given thee Christ, and that when thou wert utterly unable so 
3 Sanctification.  much as to believe in him: and since he brought thee home to his Son, how often hast thou been going quite away from him, and hath he not still been as a Shepherd to thee, and fetched thee in again? thou hast played many a slippery trick with him, but he hath kept thee, and embraced thee, and established the sure mercies of David to thee, think also of his wonderful patience, that when the eyes of 
4 Gods patience.  his glory have been so often and so highly provoked as they have been day by day, yet he passeth by all and spares thee. Think if any one would ever have borne so much as he hath done. And add 
5 Bounty.  to this the consideration of his bounty added to this his patience by him, his constancy in doing thee good; though thou art uneven in thy carriages towards him, yet a continual current of his mercy flows in upon thee; and consider further, that if it had been but a mere act of his will, to do thus, it had been wonderful; but it hath cost him dear to have the opportunity to do it, it cost him his Son; and then consider the great love of his Son, that he would give himself, and when 
6 Love of Christ.  he was equal to his Father in glory, would yet leave all to come under the same roof with thee; and what he hath done, if it had not been done, thou hadst been undone for ever; and consider how often he hath stood with thee in a straight, pleaded thy case, and pacified his father for thee; and labour to be led by all these rivers and streams of his goodness to that sea of his personal excellencies that are in him; and gather an Idea of him into your minds out of all you have heard or seen of him; the end of all these acts of his providence, is that men might know him by all these. As when you would have a man known to another, you go about to comm●●d him to him, to describe him; it is good to do so of the Lord, to be often expressing his excellencies to others, and meditating of them ourselves; it may perhaps win others to him; however it will quicken thyself, and exercise thy love towards him. There is a double way of knowing things, as I told you; one by report, another by sight. Do thou labour to know him by experience, so as to be able to say, I know him to be thus and thus, and therefore I will cleave to him.  
And with all this consider his greatness, who it 
7 Gods greatness.  is hath done all these things for thee; the great God of heaven and earth: this sets an high price upon all he hath done for us. If a great King doth but cast his countenance upon thee, how is it prized! but that the great God should look after such a wretch as thou art, not having any thing in thee, why he should respect thee so, how should it affect thee! and from hence also consider what he is able to do for thee. Men know not God in his greatness, and therefore it is he is not sought unto. Why do we trouble ourselves so much about the creatures, fear this man and that man, and think a little credit or preferment a great matter? if we saw but God in his greatness, all these would vanish. See how the Prophet describes him, Isay 40. 15. when he says, all the nations are but a small 
Isay 40. 15.  thing to him, like the few drops of the bucket and the dust of the balance; put the case all the Nations of the world were for thee or against thee, who would not think this a great matter (as what would we think if we had but one Nation against us?) yet let them be compared to the Lord; they are but as dust blown away with his breath. If our eyes were but opened to see as Gehazies' were, the host that was about him, so ours to see the Lord, we should desire him alone, and seek him: and then a man would be ready for all varieties of changes, put him where you will, he will be content to have God's favour whilst he lives, and heaven when he dies, and till this be wrought he doth not seek God with a perfect heart; till a man comes to this choice, I have many things in the world, but the LORD is my portion, and he is my exceeding great reward; and I can live on him alone, it being as impossible for me to have him without comfort as to have the Sun without light; so as whatever becomes of him, he is able to say, I have lost nothing, I am not driven out of my inheritance and portion, I have God's presence, and that will be a direction and a protection to us in hard times, so that we may say, The Lords Name is my strong Tower, and though others fly to other refuges, yet Thither fly the righteous, and are safe. Thou must seek God's presence 
By seeking God we shall have  in time of peace: if thou wouldst have it for thy refuge in time of danger. Both these we may see, Isai. 4. the two last verses. The Lord will create upon 
Isay 4. ult.  every place of Mount Zion, and upon her assemblies a cloud and smoke by day, and the shining of a flaming fire by night, verse 5. that is, as the People of Israel coming out of Egypt had a pillar of fire to guide them by night, and a cloudy pillar by day; so 
1 His presence.  God promiseth there to his people, I will walk before you, and direct your way in all your actions, in difficult cases. God guides them by an immediate enlightening of his Spirit into those ways that shall be most safe for them, 1 Sam. 18. 14. The Lord was with David, and he walked wisely, God directed 
1 Sam. 18. 14.  him, and was his Counsellor, when as the Lord departed from Saul, and he erred in all he did; As the Israelites, if their two pillars had been taken away, they had been lost in the wilderness; So was Saul, when the Lord departed from him, he was as a man wildred in a dark night: whereas a godly man shall have a voice behind him saying, this is the way, walk in it; whereas if he went another way, he should break his neck; and what a great privilege is this?  
But that is not all the benefit which the presence 
2 Protection.  of God doth afford us, but it gives protection also; as that place in Isay shows: for it follows, upon all the glory shall be a defence, and there shall be a Tabernacle for a shadow in the day time from the heat, and for a place of refuge, and for a covert from the storm and from the rain; that is, look what a shadow is to a poor traveller in the time of scorching heat, in those hot Countries; that will the Lords presence be to all his Saints, and it shall be a covert also; they shall be under it, as under a roof, stand like one in an house dry, that looks out and sees others in a storm: as when the Egyptians were beaten with hail, and perished in it, the Israelites were safe.  
And lastly, he will be a refuge to them, when 
3 Refuge in persecution.  they are persecuted by any, whether it be by their own sins which follow them, as the avenger of blood, or by evil men, or the power and malice of Satan; if they run to him, he will be their Asylum, their Sanctuary. See this different privilege of the Saints from others in Mordecai and Haman; both were in distress. Mordecai was persecuted, he flew to the Lord by prayer, and had him for a refuge; but Haman had none, when he was out with the King: So both Peter and judas fell into sin; but Peter had a refuge to fly to, even God, whom he had been formerly acquainted withal; but judas had none; and so the storm fell on him: so Saul being to fight with the Philistimes had no refuge, God was departed from him, and therefore he fled to a witch: but David when he was in as great a straight, and the people talked of stoning him, he had a refuge, he encouraged himself in his God: and therefore you find it so often repeated by him, God is my shield, and the rock of my defence. In fair weather men care for no such shelter, because they think they need it not; but remember, a storm may come, and it is good to provide against a rainy day, 2 Rev. 5. when the Church was fall'n from her first 
Revel. 2. 5.  love, he threateneth to remove the Candlestick, whereby he means not the ministry only, as appears by the last verse of the first Chapter: The seven Candlesticks thou sawest are the seven Churches, and therefore Captivity is thereby threatened, a removal from that City which was a place of ease and safety, into a barren land where they should live more hardly. And this is threatened, not because they had utterly forsaken, but were fallen from their first love, and some degrees of it. What cause have we then to fear? and if so, what cause is there we should now seek the Lord's presence? and than we shall be sure to find him a refuge; for go whither thou wilt, He is there. Psal. 139. Whether into 
Psal. 139.  the furthermost parts of the earth, or the heart of the Sea, thou art there, says David, and as nothing is so terrible to the wicked as that; go whither they can, God is there; so nothing is more comfortable to the Godly.   

Now we are come to the last condition, which the Lord requires, before he will hear prayers and forgive their sins, or heal the land of his people; and that is, If my people turn from their evil ways. Whence you may observe this Doctrine.  
That except a man do turn from his evil ways, 
Doct. 7. No interest in the promises without turning from our evil ways.  he can have no interest in the promises of the Gospel. Now this point, as the rest, hath a double office. The one is to shut out those, to whom the promises belong not; If you turn not from your evil ways your prayers shall not be heard: Another to open a door of comfort to them that do it, their prayers 
2 Parts of the doctrine  shall be heard.  
But first for matter of terror to those without; and herein our method shall be, first to know what 
1 Terror to the wicked.  it is to turn from our evil ways; for when the Lord shall hang all his promises upon these conditions, we have reason to examine them narrowly. Wherefore for the conceiving of this, we must know, that every man is borne backward into the world, with his back turned upon God, and his face toward sin and hell, and so continues, till he hear some call from God to the contrary, saying, That is not the way, etc. So that this conversion of the soul is called a turning, because it is from one term or object to another, that is, from sin to righteousness, from Satan to God. And because there are many false turnings, and many men that wheel about and never turn truly, who yet suppose that they are converted, therefore we will endeavour to open to you this true turning. Now it may be found out four ways. First by the causes of it or motives upon which. Secondly, by the terms from which and to which we turn. Thirdly by the manner. 
Turning to God known by the causes, False, 〈◊〉 Some afffliction.  Fourthly by the effects.  
First, for the causes of this solid, true turning, and the motives which work upon a man's heart to turn him; you must know, that there are many things may cause a man to leave his evil ways for a while; As it may be, some present affliction, for the avoiding of which a man may seem to turn unto God. Therefore God still complains of the jews, that they turned, but feignedly unto him, and not with the whole heart, because when he slew them, than they sought to him, and then they would turn from their evil ways; but when they were delivered, they turned to their old Bias again. So Pharaoh, when as he was plagued with any new judgement, than he would let the Israelites go, but as soon as that was off, he hardened his heart, and would not let them go.  
As also a second cause to move men to turn 
2 Present benefit.  may be some present commodity. This doth appear in many of those that applied themselves to Christ: some did it for the loaves, and some for their convenient living, some for the hope of an earthly Kingdom, which they thought he would have brought; but these all left him afterwards. There be many such false motives, but the only true motives are taken from the apprehension of eternal 
True motives to turning whence they are.  life and eternal death: the conversion is not right till then, and the reason is, because all other motives may be over balanced; But the motives of life and death cannot be over topped by any thing; If preferment be offered, or what ever the world can offer: but these exceed all that Satan, or the world, or the flesh can suggest. Therefore a man is then turned, when the Lord shall enlarge his thoughts, to see the greatness and the vastness of these two; for then all those other things appear but as Candles in the Sunshine: So that if Satan come with earthly honours and pleasures in his hand, the answer will be easy, but what are these to eternal death, and everlasting life? and these are not thought of nor considered by carnal men: though they talk of heaven and hell, yet they see not the immense vastness and latitude of them, and therefore go on so confidently, hence Christ in Mark 16. when he sends forth his Disciples to 
Mark 16. 16  convert men, he bids them use these two arguments. Tell every man if he believe he shall be saved; if not, he shall be damned. Where we see the motives that Ministers are to use by Christ's direction, are eternal life and death: And Saint Paul endeavouring to convert Felix, told him of the judgement to come, which made him to tremble: And Christ told the woman of Samaria of that water and spring, that flows up to eternal life. 
john 4.  Consider therefore whether ever thou hadst a true apprehension of these, without which a man cannot be throughly wrought upon; which apprehension if true, hath these conditions in it.  
First it must be an apprehension of them as present: 
Eternal life, and death how to be apprehended.  for happily a man may have a slight thought of eternal life and death, he may look upon them as things absent and afar off; but when they are set on by God, a man is pursued and brought into straits by the apprehensions of them, so as he 
1 Present.  hath no rest till he be translated into another condition. A carnal man on his death bed, having an actual apprehension of hell as present, is strangely affected. Now at conversion, the apprehension of these seizeth upon a man by a work of the Spirit, and compasses him about so, as he cannot shake it off, till he turns to God. The wise man sees the plague before hand, even as present: and therefore stays not till it comes: but turns in the time of youth, health and strength.  
Secondly, it must be a deep, fixed, and settled apprehension: 
2 Deeply.  for sometimes a man that shall never be saved, may be moved with the present apprehension of eternal death, and life; but it is as a storm soon blown over, but in him that shall be saved, it is set on by the spirit of bondage, and such an impression made, as will never out, but he still remembers it; and this is that true apprehension which moves to repentance.  
But some will say, can a man be wrought upon 
Object.  by the mere apprehensions of eternal life and death, to turn from his evil ways, without an apprehension of sin and grace?  
When a man hath a true apprehension of eternal life and death, he comes to know what sin and Grace 
Answ. How men come to know sin and grace.  is, and never before: till a man knows eternal death, he looks on sin as a trifle, as a thing of nought; therefore the wise man saith, they despise their ways; but this apprehension is it, which helps to present sin in its l●vely colours, and so also the price of grace is then understood, when it is apprehended, as drawing with it everlasting happiness, as the needle draws the thread.  
The second thing is the consideration of the 
2 The consideration of the terms  terms, for there is no turning without going from one term to another; and there is no true turning, except it be from Satan, and the creature, and your own selves to God. Of this you read in Acts 26. 18. that Saint Paul was sent to open their eyes, and 
Acts 26, 18.  to turn them from darkness to light, and from the power of Satan unto God, etc. You see these the terms of true turning; and this is especially to be marked: for if there be no more than a turning from misery to happiness, it is not sound; for if you look upon sin, and misery, grace and happiness as in themselves without respect to God, you do but turn upon your own hinges, as axletrees, you go but different ways to the same centre, that o there wicked men go unto, so long as you look only at the misery and the happiness of yourselves alone, which is the centre of all mankind. Therefore in a true conversion, these motives are looked upon in relation to God, as thus; if I follow my self and the creature, they are never able to save me; but if I apply myself to him that hath the keys of life and death, I shall be happy in him for ever: therefore henceforth I will forsake Satan and every creature, and apply myself only to the Lord. And upon this ground a man makes this resolution with himself, I will forsake Satan and subject myself to God; for he only is the author of true happiness: so that now God is made a term, to which thou turnest and appliest thyself. Host 7. 16. 
Host 7. 16.  They returned, but not to the most High, etc. There is a turning made mention of, and one would think, in a special manner; for they fasted, they prayed, but this was no turning to God; and why? because ye have turned but from misery, and sought your own happiness, and ye have forgotten me, saith the Lord, who am the most High and only able to deliver and save you; and therefore their turning was counterfeit, not true; this will not hold, such will start aside like a broken bow.  
Thirdly, for the manner of turning, as it is expressed 
3 The manner of turning.  in Scripture, you must turn to the Lord with all your heart, and all your soul; though it be not expressed here, yet it is to be understood, If my people turn from their evil ways with their whole hearts.  
But what is this turning with a man's whole 
Quest.  heart?  
A man is then said to turn with his whole heart, 
Answ. Turning with the whole heart what.  when he is fully enlightened and convinced in his understanding of the evil of a thing, and thereupon doth take a full resolution to forsake it: As if a man be going out of the way, and another man come and tell him he is not in the right way, which will lead him to his journey's end; if he be fully persuaded of this, he will return, and that with all his heart, as we use to say, when we do a thing willingly: So it is here, if a man be fully persuaded that sin is the cause of all misery, and God of happiness, he turns to GOD with his whole heart. Now unless it be with the whole heart, this turning is but feigned; as appears by that in jer. 3. 10. And yet for all this, her treacherous sister judah 
●er. 3. 10.  hath not turned unto me with her whole heart, but feignedly saith the Lord; which falls out, when men have some motives to move them, but not enough; they are not fully convinced, and so they turn but by halves. When therefore the illumination is perfect 
Illumination.  and full; that these ways wherein he walks will bring him to misery, and the contrary to happiness, than a man perfectly turns, and with his whole heart: and because turning thus with the whole heart follows full conviction, therefore the Apostle doth express this turning by the phrase of opening the eyes, Acts 26. 18. To open their eyes and to turn 
Acts 26. 18.  them, etc. that is, every man goes on in his ways of sinning, till his eyes be opened, to see the thing which he saw not before: and GOD many times meets men in the midst of their ways, and gives them some light and means, as some exhortations and motions to good, some checks for their evil ways: and if those admonitions be so far effectual, as to open their eyes, that is, to convince and persuade them, that the way they go in leads to eternal misery, then do they turn and are willing to do it. And therefore also on the contrary, when GOD will not heal and convert a people, he suffers not their eyes to be opened, as in Esay 16 10. 
Esay 16. 10.  Make the heart of this people fat, and make their ears heavy, and shut their eyes, lest they see with their eyes, and hear with their cares, and understand with their hearts, and convert to be healed. Where we see, that the first chain of our conversion is the opening of the eyes, the second chain is the opening of the heart, the third is to be converted and healed; and the two former will draw on the last: and because the Lord is resolved not to heal them, therefore their eyes must be shut up. But at conversion men's eyes are opened to see sin coming against them, even as an enemy with a sword in his hand, and to see the riches of the inheritance of the Saints, which neither the eyes of natural men have seen, nor their ears heard, nor their hearts understood. And then is a man turned from his evil ways, and not before. A man goes on in a course of sinning, as Balaam did in his way; he met an Angel with a drawn sword, but saw him not at the first: so soon as his eyes were opened, there needed no more persuasions to move him to turn: So a wicked man goes on in a way, wherein he runs upon the sword's point, and he sees it not; but when his eyes are opened to see it, than he turns back, and when they are thus turning back, like Gehazi, 2 Kings 6. 15, 16, 17. who (seeing an army 
2 Kings 6. 15, 16, 17.  coming against him and his master Elisha) he cries out, Alas, what shall we do, if we go on? and Elisha answered, fear not: for they are more that be with us than they that be with them: and so Gehazi saw when God opened his eyes: So do men when they set upon a new course, they meet with many oppositions and dangers in the way, which makes them cry, alas what shall we do? then God openeth their eyes, and they see also more with them then against them: they see the glorious privileges that they have, and the strength that they received from God: these things encourage them, that they go on resolutely, because that the latter are far greater than the former.  
Lastly, to find out what this true turning unto 
4 The effect 〈◊〉 of turning.  God is, we must consider the effects of it: Now a man is then turned, when he finds these three effects wrought in him.  
First he findeth that those evil ways of sin, and those corruptions which before did dwell in his 
1 Sin is put out of possession.  heart and had the rule there, are now put out of possession, and the contrary grace is made master of the house; so that he can say with the Apostle Rom. 7. It is not I, but sin in me, that is, sin sometimes was the master of the house, and that which I now call myself, as then was not, had no existence in me; but now the case is altered, the regenerate part, 
Sin crept into the regenerate.  that is in me is master, and though sin thrusts in and dwells there also, yet it is but an intruder, no lust but is thrust out; and if it creeps in, it is by one of these ways.  
First, either stealing in, as a thief, by night, 
1 As a thief  when they do not watch and see it, or secondly it 
2 As a rebel  breaks in by violence, as rebels taking the advantage of some strange passion, so as they are not able to resist it, yet sin dwells not there as master, for it is expelled as soon as the rebel is found, as soon as strength is recovered, so as possession is still kept by grace, that as it is said of peace, Let the peace of God rule in your hearts, that is, though you be ready to fall out with your brethren, yet let not malice rule, but peace. Now what is said of one grace, is true of all: so then examine thyself, how comes sin in into thee? comes it in by stealth, or by violence only? and when it is come in, does it continue master? then thou art not turned to GOD: for if thou wert truly turned to God, though sin did creep in as a thief, yet thou wouldst not suffer it to take possession of the house, but you would cast it forth; and if it did break in by violence, yet when thou hadst recovered thy strength, when thou hadst got the hill, that is, the upper hand, thou wouldst keep it under.  
The second effect is this, that when he hath 
2 Hatred of sin.  thrust out sin, than he hates it, as Amnon did his sister Thamar; he not only thrust her out of doors, and barred the door on her, but also he hated her worse, than ever he had loved her. So a man that is turned doth hate sin, hate it as truly as ever he did love it before. There is none but the regenerate man that hates sin truly. Suppose a man hath lived a long time in some sin, it may be in drunkenness, or whoredom, swearing, etc. he may sometimes thrust it out of doors, and by a resolution upon some grounds bar the door against it; as when he lies on his sick bed, or is in some great affliction, but doth not hate it.  
You will say, how shall we know that? 
Quest.   
Hatred is implacable, and for ever, as in a man 
Answ. Hatred of sin what.  towards Toads and Serpents, he will never be persuaded to receive it again, and to grow friends with it, but he forsakes it forever. And again secondly, he will never mince the matter with sin, and say, thus far will I lop and cut up my sin, but he will pluck it up by the roots: Hatred desires the utter abolition and destruction of what it hates. Thirdly, he will hate all kinds of sins. Sheep hate all kind of Wolves, and the Dove all kind of Hawks; therefore examine thyself by these generals.  
The third effect is this, fight against it: The 
3 Fight against it.  truth of turning is seen by a man's resistance all a man's life; as the Israelites were never to seek peace with Amalek, but to fight against them, to seek the destruction of them while they lived. Indeed it is true, such a man may be foiled by a sin, but still he fights against it; and so we will, if we be truly converted.  
Therein then is the difference between the relapse 
Difference of relapses of the godly and others.  and backsliding of the wicked, and the falling of the godly into some sin. A Saint never gives over the war, he never enters into league with sin. The spirit lusteth against the flesh, Gal. 5. that is, will be 
Gal. 5.  ever stirring him up against it: all the world cannot make peace, where GOD hath put enmity: Thou wilt never come to say, I cannot choose, I must needs yield to it: but thou wilt never give over; for that is the property of one truly converted, to look on sin as an enemy, and whatsoever helps him against sin, he accounts his friend, as admonitions and reproofs, and whatsoever helps sin against him he accounts his enemy.  
But you will say, if all this be to be done, I 
Object.  cannot say, I hate sin, for it hangs on me continually, and I find an aptness to delight in it as before.  
It is true, that there is something in thee, the flesh 
Answ.  to which sin is as suitable as ever it was: hence the aptness to entertain it, that is ready to become as friendly to it as ever it was. Yet again the frame is such, as there is something in thee, namely a new creature, a new self, thy regenerate part, that hates sin with a deadly hatred, yea and the flesh also which fosters it. So then this may be thy comfort that the spirit that is in thee hates sin, at the same time, that the flesh which is in thee delights in it.  
If this turning unto the Lord be a condition on 
Use 1. Of examination.  which all the promises are put; than it stands you upon to examine yourselves, whether any way of wickedness be found in you; if it be, be it greater or smaller, than you are not converted, you are still in the bond of iniquity (it is the Apostles phrase to Simon Magus; Acts) that is, tied up in it as in a bond, shackled in it, as a man still in prison and bound in fetters; thou art a fettered bond slave: For when there is▪ any way of wickedness in thee, it so binds the soul, that a man is not able to run the ways of God's Commandments. Look back therefore upon thy former ways, search thy heart as throughly and narrowly as they did for the leaven before the Passeover; search as it were for thy life, because if there be a way of wickedness, it will cost thee thy life. Search also diligently, for self-love makes it hard to find it out. This point needs application more than explication; the business here is more with the heart than with the head. Put case it be a way of enmity, having an evil eye 
Enmity.  toward such a man, though thy enemy; if thou go on in it, thou art in a way of wickedness. It is the LORDS command, that thou shouldest overcome evil with good, and that thou shouldest love thine enemies; and therefore you are your own utter enemies, in walking in a way of enmity against others. Say it be the way of evil speaking, which comes 
Evil speaking.  nigh to enmity (and therefore I speak of it in this next pl●ce) in Titus 3. 2. Speak evil of no man. 
Tit. 3. 〈◊〉.  You must not speak evil of any man, though he be truly wicked; for you yourselves were such, saith the Apostle, and therefore do it not: to make a custom of this; when thou hast an opportunity, and when any man will give thee the hearing: this is a way of wickedness. It is one thing to fall into it beyond a man's purpose, another to give a man's self liberty in it. It may be done, for the good of the party, or when it concerns GOD'S glory, but not of envy. Again, suppose it be a way of idleness, which men of all callings are subject to; 
Idleness.  consider that if thou wert free from all other sins, and yet wert idle, thou art in a way of wickedness. The Apostle speaks much against idle persons, as 2 Thes. 3. 10. For even when we were with you, this 
2 Thes. 3 10.  we commanded you, that if any would not work, neither should he eat, etc. that is, it is such a sin, as he is not worthy to live, that lives in it; as for scholars that are sent hither with a price in their hands to learn the knowledge of GOD, and his true religion, for these to spend their time idly, of all other they are not worthy to live. If Saint Paul may be judge, thou canst not be saved, because this is a way of wickedness. Art not thou the Lords servant? doth not he give thee thy wages? Suppose it not a positive way of sinning in itself, yet that will follow upon it, Omnis omissio fundatur in aliquo actu voluntatis affirmativo, the reason why a man neglects to do what he should, is because he doth what he should not: and therefore, 2 Thes. 3 11. he calls those idle persons busy bodies, because 
2 Thes. 3. 1●  whilst idle, they are busy about something else, as good fellowship, drinking, or happily recreations, which though in themselves lawful, yet are most unlawful, when a man makes a trade of them.  
This way of idleness is usual amongst men, and misspending time is counted no sin, if a man have enough living but to maintain him. But consider how vehement the Apostle is against all such, 2 Thes. 3. from the sixth to the thirteenth, speaking of the same persons, I command you brethren in the 
2 Thes. 3. 6, 13.  Name of the LORD JESUS, that you withdraw yourselves from every brother that walks disorderly, etc. he gives it not from himself, but it is a command from Christ: and beside he says, he that walks idly walks inordinately, that is, besides his rule, which is to be painful in his calling; therefore he is like a soldier out of his rank, a member out of joint; yea saith the Apostle,, let him not eat. He names a punishment in nature suitable to it; as if he had said, nature hath taught you so much, it is a rule engrafted in nature; and therefore you see drones cast out of the hive, and you see stones and all things that lie still continually, that they eat not as beasts do, this is a mother sin, it was the sin of Sodom. Solomon often toucheth upon the sluggard, and speaks against him. As there may be a way of wickedness by being idle, so by minding our earthly business too much; against such the 
Earthly mindedness.  Apostle speaks, Phil. 3. 19 minding earthly things: whose end is damnation; minding, that is, being so content that they mind it continually; whereas men should be so conversant in the world, and use it, as if they used it not: buy and marry, as if they married 
Phil. 3. 19  not; let it be a by-businesse, do it as if you did it not, and be so diligent in them, as that the main of our intentions be reserved for better things, as getting of grace, etc. otherwise we forget the main errand for which we came into the world, to make our calling and election sure, and intent that which we should do, but by the by. This is a fault even amongst God's people in part, as we may see in Martha, who troubled herself about many things, but Mary left all to hear Christ preach; and Christ upon that occasion teacheth us, that he makes the better choice, that takes more time from his calling to bestow on better things. Mark the reasons which Christ useth, why Mary chose the better part. First, because this alone is needful, that one thing necessary. There are many worldly things required to make up our content. Thou art troubled about many things (saith he to Martha) but this one thing is sufficient; and again, many other things may be spared, but this is that one thing necessary: and again, this one thing shall not be ta ken from thee; she shall enjoy it for ever, and it will accompany you to heaven, whereas death will strip Martha of those outward things, bring care and vexation of spirit, as in Martha, she was cumbered, so that Mary's part was the better, and let us also choose it.  
Again, there is a way of wickedness which 
unjust dealing.  Solomon often toucheth upon and speaketh against, a false balance, whereby he means any kind of unjust dealing in trading, putting off slight wares with a good gloss, any such way: such an hidden mystery of unequal gaining, it is an abomination to the LORD, saith Solomon. Is this the exercising of your callings, for the good of men? no, for the hurt of them, and the destruction of your own souls; likewise if there be any such secret way of sinning found in thee, as the Apostle speaks of, 
Uncleanness. 1 Thes. 4. 4.  1 Thes. 4. 4. that every one of you should know how to possess his vessel in sanctification and honour, not in the lust of concupiscence; by vessel he means soul and body, which were made wholly for the LORD to put his grace into: take heed therefore of any such lust of uncleanness. The Apostle means no particular Act; therefore if there be any such secret way of uncleanness of what kind soever, thou art yet in a miserable estate: for I tell thee, if thou hadst any work of regeneration, would it not resist every kind of sin? if any true tenderness of conscience, thou wouldst be sensible of every way of wickedness; as tender flesh is of every p●icke, o● the eye of every more: but you will say, the best may fall into these sins: Answer, yes, but they 
Object. Answ. Good men may fall, but walk not in sin.  make not a path of them: Wicked men take their walks in sin, ye shall find them there day by day; but not so wi●h a godly man, he never draws a course of sin as a thread through his whole life. When there are ten thousand ways to one place, any one is enough to lead to it; there are many ways lead to hell, and any way of sin leads to hell, though but one; and therefore thou belongest to Satan's division, and not to the Lord, unless thou canst say as Saint Paul and those Corinth's, whereas I was sometimes a blasphemer and unclean, now I am sanctified and washed: Thus thou must be able to say of every evil way, or thou shalt not be saved.  
As for the commission of sin, so for the omission of duties, suppose it be neglecting of GOD'S 
Sins of omission.  ordinances, as hearing the word, as it is a custom for some to be absent, it is a monstrous thing that men should be so openly profane, manifesting to all the world that they lie in a way of wickedness. So for negligent performance of duties, which will 
Negligent performance of duties.  come up to the same degree of guilt with sins of omission, and be reckoned as if you had not done them, thou mayest have a way of wickedness in the way of performance of duties: for GOD commands the manner of the duty as well as the substance. A man happily will not neglect the duty, and yet negligently performs it. Now CHRIST bids us not only to hear, but to Take heed how we hear, namely, in such a manner, as that we should get strength by every powerful Sermon.  
If thou findest not thy heart to be softened, which was hard before, and wrought upon, I may say thou hast not heard: So in prayer, when prayer brings not thy heart into order, which before was off the hinges, thou hast not prayed. Remember, that the manner is commanded as well as the substance. So for the communion of Saints, we are charged not to forsake the fellowship of Saints, therefore it is a way of wickedness not to be found amongst them: what can you say for yourselves that neglect this command? how canst thou look to have thy prayers heard, thy sins forgiven? So for thy speeches, they ought to be profitable, ministering grace to the hearers, affording not dross, but fine silver, Prov. 10. 20. 
Prov. 10. 20.  The tongue of the just is as choice Silver, and this always. Let your speech be gracious always. Col. 4. 
Colos. 4.  not only by fits.  
So for family duties, look, if there be no way of wickedness there. Ephes. 6. 4. Children and servants 
Ephes. 6. 4.  ought to be brought up in the nurture of the LORD. This you ought to do to your servants: for when they are delivered to you, you are become as parents to them. Deut. 6. 7. 
Deut. 6. 7.   
There is a strict command to rehearse the way of God upon all occasions. Those families wherein nothing is done for the bringing them up in the ways of the Lord, have a way of wickedness in them, and search it out.  
I have insisted the longer upon particulars, because it is the spreading of the net that catcheth the fish. Therefore Saint Paul condescends to particulars, whereas he might have contented himself with generals, Rom. 1. 29. as being filled with all unrighteousness. But he adds a catalogue of many 
Rom. 1. 29.  particulars; fornication, wickedness, covetousness, maliciousness, full of envy, murder, debate, etc. So 1 Cor. 6. 9 the Apostle says, Know you not that the unrighteous shall not inherit the kingdom of God? that might have 
1 Cor. 6. 9  been enough in the general, yet he brings in a catalogue of many particulars; Be not deceived, no fornicator, nor drunkard, etc. shall inherit the kingdom of God, as if he should have said, should I stay myself in these general terms, you would be ready to shift it off, therefore I speak it of every particular course of sinning. When a man is to shoot at a multitude of birds, he puts not in one bullet only, but hail shot, so when we are to speak to many 
Simile.  people, we are to make application of many particulars. Nathan applied his message in particular in David, and if Ministers should omit it, yet the people should themselves bring generals to particulars in applying the word to themselves at home, and in applying these particulars let them consider the doctrine delivered, that if there be any of these or any other way of wickedness in a man, he cannot be saved.  
And though many will be ready to say, we know this already, it is no news to us; yet I fear that if the hearts of men were ransacked and searched, it would be found they believed it not, but that they think they may lie in some little sin, and yet be saved by the mercies of God in Christ, for if they thought not so, they would not be so bold to lie in sin as they are: therefore doth the Apostle upon this occasion still put in this Caveat, be not deceived, as in Ephes. 5. 6. Let no man deceive you with vain words, because of these things comes the wrath of 
Ephes. 5. 6.  God upon the children of disobedience, as if he had said; every man is apt to think, that notwithstanding such courses of disobedience he may be saved, therefore take heed says he, such advertisements as these the Apostle doth often use: As 1 Cor. 6. 9 it is as 
2 Cor. 6. 9  if one should say to a traveller ask him of the way, that at such and such a place there is a by-turning, if you take not heed, if you mark it not, you may be deceived, and go out of your way. Many have lost their ways there. So, be not deceived, saith the Apostle, it is twenty to one you will in this particular. We are ready to think God a God all of mercy, and to see the greatness of God's justice requires spiritual eyes; therefore though you know this, yet consider it: there are many things which we know, and do not know them, we see and do not see them, that is, we do not consider them as we should▪ and the Devil is apt for to delude us, saying, such a small sin may stand with salvation: and therefore it is no wonder, if many err. I may say of that man, that is fully persuaded of this, that to lie in any small sin whatsoever will condemn him, a thousand to one if that man will be turned.  
Yet take this in to explicate it, that notwithstanding 
Good men may swerve  a little swerving, a man's estate may be good: but it is continuing in it makes it a way. For if you judge a man by a step or two, you will judge amiss of him; therefore I say, it must be a way of wickedness: the ground is, because a way of wickedness proceeds from the root, from the frame of the heart, which a man will return to again, be it good or bad; for howsoever a godly man may be transported for a time, yet he returns again to his former course. On the contrary, a wicked man may be hedged in for a piece of his way by education, so as he cannot go out: So joash was hedged in by jehoiada, and went straight on for many years; but consider what way you take when you come to the lanes end, when you are your own men, at your own choice.  
And therefore, because we are upon a point of salvation and damnation, we had need distinguish exactly: And that which puts us to distinguish in this point, is that a regenerate man may have many relapses into ways forsaken, and wicked men may have stands in their evil ways, and sometimes turn out of them, and perform many duties, and go far in obedience to the Law.  
The question is how shall we do to distinguish 
Quest. Difference of men forsaking sin.  this? it will serve to unmask the one, and comfort the other.  
Observe three rules, to find the differences.  
1 In regard of the search made for sin, an upright 
Answ. 1 In searching for sin.  hearted man, if therebe any ambiguous case, in his whole life, he is willing to be informed to the full, to refer himself to the word and good men, for the finding out what is right; when himself doubts, he would be glad to be resolved, and would love him that would do it. Lord try me (saith David) if therebe any way of wickedness in me, which was a sign of the uprightness of his heart. When the heart is not sound, than a man is not willing to come to try all, as john 3. 20. 21. whence this 
joh. 3. 20, 21  difference is taken, Every man that doth truth, that is, up●ight hearted, comes to the light; but he that doth evil, hates the light. The one desires his deeds might be brought to the light, but the other hates it, because he would not have his deeds known: It is spoken of the Pharisees, who took it in scorn to have their uprightness questioned by our Saviour. And this is sincerity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Apostle calls it, when a man is willing to have all his actions brought to the Sunbeams, as that word implies, that if there be any flaw in them, they may be discovered and amended; he desires not that they may be kept in dark shops like bad ware, but brought to his view and discovery: therefore the upright de lights most in the company of those that are freest from his sin, they appear most beautiful in his eyes, and he loves a ministry that speaks to that particular; every one is desirous to hear evil spoken of his enemy, that sin is his greatest enemy; therefore you could not have done David a better turn, than Abigail and Nathan did to tell him of his fault, or a worse to Amaziah and jeroboam, than 
Simile.  the Prophets did, when they reproved them; he that would have a building down, is glad of those that come with pickaxes, but if he would have it stand, he cannot endure any body that should offer to meddle with it; so the strong holds of sin being to be pulled down, a godly man likes him that will help him against them, when conscience doubteth such a course is not good, which yet is ambiguous. If thou be loath to have it examined to the full, it is a sign thou hast a false heart, and art desirous to continue in it. It is a sweet morsel to thee, Io● 20. 12. when sin is kept as an ulcer which 
job. 20. 12.  thou wilt not have a man come nigh to, it is a sign thou lovest it, and art not turned from it.  
2 There is a great difference in the ground and principle of a godly man's abandoning sin, and obeying 
2 In the ground of forsaking  the Law, from that which is in an unregenerate man, that is not truly turned, though he may go far in both; for the upright hearted man hath not only some present checks, and transient resolutions to leave sin, but there is a law stamped upon his mind, whereby to resist the law of sin, for ever this law the other wants. Rom. 7. 23. I see a law in my members, warring against the law of my mind. 
Rom. 7. 23.  To a man truly converted there is a double law; the outward written in Scripture, the inward prin●ed in his heart, which is able to guide him: Therefore says the Apostle, 1 Tim. 1. 8. The law was not given for the righteous, that is, it is not given to him, as to 
1. Tim. 〈◊〉 8.  others; for others having no law in them, must therefore be pressed only with that without, but it is (as it were needles to the other) he hath one in his mind continually, opposing the law of sin.  
Now because the explication of what this law of the mind is, will exceedingly conduce to clear this difference the more, I will further show what this law of the mind is.  
It is an inward habit of holiness agreeing with 
Law of the mind what.  the Law of God, as a picture with the prototype answering in every respect unto it.  
And it is called a Law, because it commands 
Why it is called a law  powerfully, as a Law which hath authority in it; effectually inclining and carrying the heart on to do what the Law without commands; and on the contrary, it doth forbid with efficacy and power the committing of sin, and it hath this power in it, because it is the very power, virtue and fruit of the resurrection of Christ, and is the immediate work of the Spirit, who is stronger than Satan, the world, and the flesh.  
And likewise, because as a law it rewardeth and punisheth, refreshing the obedient with peace of conscience, joy in the Holy Ghost, and when a man disobeys it, it causeth grief and wounds the heart; that law in David smote him when he had numbered the people, and caused Peter to weep bitterly. And 
Why the law of the mind.  in the second place it is called the law of the mind, because though it sanctifies the whole, yet it is most in the mind; as the Law of the members is called so, because in a regenerate man, it is strongest in the members, and least in the mind and will. This law doth both enlighten the mind with saving operative knowledge of GOD and his Law, and stamps all the habits of grace upon his will, jere. 32. 4. An unregenerate man, may through his 
jer. 32. 4.  conscience enlightened, give a stop to evil courses, but without such a law as this. 
5 Differences between a natural▪ conscience enlightened and the law of the mind   
This being thus explained, the difference between a natural conscience enlightened and this Law of the mind stands in these effects.  
The first is taken from the phrase itself, when it is called the law of the mind: it having a differing work upon the mind, from that which the light of conscience hath; for the knowledge this Law stamps upon the mind, differs from that which is brought into the conscience of a natural man.  
Though an unregenerate man may first know the Law, and 2. may consent to it, that it is good; 
1 In the consent.  yet a regenerate man that hath this law of the mind goes further, and consents to it as good for him: this is the meaning of that which the Apostle says, verse 15. that he consents to the Law, that it is good: and therefore it hath this same work upon his 
Rom. 7. 15.  mind, as concerning also that he allows it not, vers. 16. that is not as good for him, pro hic & nunc. This the other wants for want of light, whereby the Holy Ghost convinceth a regenerate man, that it is best for him to obey the Law, at such and such times, in all circumstences; and when he comes to act it upon all occasions, by answering all objections; the other sees it good in itself, but not for him in such and such circumstances. An envious man first knows what is good, secondly consents that it is excellent, but thirdly not that it is good for him; and so also though an unregenerate man allows sin to be evil in itself, yet not for him in such and such circumstances.  
But than you will object, it seems then that the 
Object.  knowledge of a carnal man and a regenerate man differ, but in degrees, not in kind.  
The want of degrees here altars the kind, as in 
Answ.  numbers the addition of a degree altars the species and kind.  
This law of the mind, puts a lusting into the 
2 In the lusting.  soul against that which is evil and to that which is good, Gal. 5. 17. So as he is not only stirred up 
Gal. 5. 17.  to his duty by conscience, but he hath an inward inclination also thereunto; and so for sin, this law doth put a strong inclination into the faculties, which doth not only repress the outward acts, but it weakens the habits of sin by a contrary ingredient: but the light of conscience, though it may weaken the act, yet not the habit, So Gal. 5. 
Gal. 5. 24.  24. not only the acts are restrained, but the lusts are crucified, the vigour of them is abated by a contrary lusting, a lusting passeth through every faculty which weakens it. Now nothing is weakened, but by that which is contrary; if the refore we look to repressing of outward acts therein, they both agree; and again, if we look to the abatement of a lust and no more, we also may be deceived; but if the habit of sin be weakened by a contrary lusting, than it is from Grace, and the law of the mind.  
The difference is in the willingness to perform 
3 In the will lingnesse to perform good.  what is good, and to abstain from evil. To will is present with me, says the Apostle in that seventh Chapter: another act of provokements of conscience, may do what is good; but to will it, and to will it heartily with all the bend of the soul and the sway of it; he is not able to say he doth so, 1 Tim. 
1 Tim. 1. 9  1. 9 The Law is not given to a righteous man, that is, he hath a Law of grace in him, that puts him on to good without this law; as if he had said this law without might (as it were) be spared to this man, he being a law to himself, but it is given to the unrighteous, that is, he would do nothing without this, he hath not in himself a strong inclination to what is good, and averseness to evil, as the other hath, Rom. 7. 15. I hate the evil that I do; he hates the evil which the Law forbids, and longs after 
Rom. 7. 15.  what the Law commands. The Law is put upon the wicked, as a restrainer to keep him in, he looks upon the Commandments, as chains and shackles; but a regenerate man looks on them, as upon girdles and garters, which gird up his loins and expedite his course the better. The Law confines a regenerate man to live in that element, where he would live; as if one should be confined to Paradise, where he would be, though there were no such law. But another man is confined by it to the place where he would not be; and to actions which he would not do; and therefore as S●ime●, when he was confined, he leapt over the hedge, comes over the pale, after profit and pleasure, and dies for it; the Law given to him he reckoneth as a Prison; therefore examine whether there be in thee such a constant inclination to walk in the ways of godliness, so as you could even be a law to yourselves, if you are left to what the Lord hath wrought in you.  
4 They differ in the power that accompanies this law of the mind in a regenerate man: where this 
4 In the power.  Law of grace is; there is not only a knowledge of what should be done, but also there is a power goes with it. This Law is a Kingdom. A government consists not in word, but in power, 1 Cor. 4. 20. 
1 Cor. 4. 20. 1 john 3. 9  1 john 3. 9 he that is borne of God sins not, neither can he sin, etc. compared with that, 1 john 12. 
john 1. 12.  who is borne, not of the will of the flesh, etc. but of the will of God. The meaning of both compared is this; a regenerate man that is borne of God, hath first such a habit as is agreeable to the will of God in all things; and this habit is as a thing innate, like natural qualities bred and borne with us, so that he cannot sin; that is, he cannot but resist and strive against it, and have in the end the victory over it; for it is a law within him which puts him on to what God wills: and secondly, not only so, but he is borne thus, said the Apostle, that is, though this disposition be infused, yet it is so riveted into him, that he can no more shake it off then a natural disposition he is borne with; therefore he cannot sin, that is, it cannot be he should become a sinner given up to sin. On the contrary, natural men wanting this law are not, nor cannot be subject to the Law of God, because this disposition to sin is natural to him, he is borne of the flesh, of the will of man; so as this Law of grace works out all evil in the end, and if good be to be done, breaks through all difficulties; but corruption in the other works out all good, and returns to sin, so as he says, I am not able to keep the Sabbath thus, and abstain from such and such a sin, I am so strongly inclined to it.  
5 Difference is out of the seventh verse, not I, but 
5 It makes a change.  sin, and in the last verse, with my mind I serve the Law of God, but with the flesh the law of sin. This law of the mind makes a change in the person. Can any unregenerate man in the world say, it is not I, but sin? if he doth any thing that is good, it is not he; if he doth any thing that is evil, it is he and only he that doth it. A regenerate man himself never sins, that is, whilst he is himself, he never yields to sin, but it is his flesh when he is not himself, and an unregenerate man when he is himself, never yields fully to the motions of grace; but a regenerate man when ever he is himself, acts according to this part, he is never otherwise overcome, but with a strong temptation, drunk and transported with passion, and when a mist is before his eyes; I always serve in my mind the Law of God. And therefore though he be overcome, yet with this difference, that he looks upon it, as a captivity and a bondage worse than that of Egypt. He doth not as that servant in the Law, he is not willing to have his ear boared through, and to serve that master for ever: whereas another looks at sin as a liberty, and the Law of God as a restraint, and wisheth it were not, though he may accommodate himself by it; and though he may delight in sin for a while, yet withal he delights in the Law in the inward man, and that is the more constant prevailing overcoming delight: so as consider if there be not another delight contrary to the delighting in sin, though at that time, when the flesh delights in sin, it appears not, which yet overcomes and 
Rule 3. The manner of resisting in four things.  out wears the other.  
3 Rule is, consider the manner of thy resisting and fight against sin; and here there are four notable differences comes to be laid open.  
The upright in heart fights against sin with the 
1 With the whole heart  whole frame of his heart. All the faculties fight in their courses, as it is said, the Stars did against Sisera, as first the mind, there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 change of mind, in him: he hath another opinion of his sin. There 
judgement.  is a change in judgement, he is renewed in his mind. Let a man's opinion be kept right, and how ever his passion may stir, they will in the end vanish. Whilst a man is unregenerate, he is as Colos. 1. 21. 
Col. 1. 21.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an enemy in his thoughts or reasonings, as the word translated in their minds properly signifies; but you hath he reconciled; and so after conversion a man is a friend in his understanding to the ways of God, he is in his judgement reconciled to them, and become therein an enemy to the ways of sin. The question here is not, whether thou thinkest sin evil or no, or this and that unlawful, but whether evil to thee, pro hic & nunc, at this 
Conscience.  and that time, in these and these circumstances; and then comes in conscience also, and that fights against sin, which is tender and feareth always. Prov. 28. 14. Whereas he that hardeneth his heart falls 
Pro, 28. 14.  into mischief, and it is that place of conscience is it which is only culpable of this hardness and tenderness. He dares as well venture upon a Canon's mouth as commit a sin; and though he may sometimes be transported for a time, yet conscience 
Will.  fights against it. Then for the will, that fights against sin also, whilst with David he hath sworn to keep those righteous judgements, that is, hath fixedly resolved against it. Lastly he resists sin in his affection's, 2 Cor. 12. S. Paul prayed, and prayed earnestly, 
Affections. 1 Cor. 12.  and could not be content nor make a denial, he was so troubled. So in David, Psal 119. 20. My 
Psal. 119. 20  soul breaketh for the longing it hath to thy judgements. When a man hungers and thirsts after righteousness, and weeps bitterly for sin, as Peter did, it is a sign that his affections are stirred. Now on the contrary, in an evil man, all the faculties fight in their courses for sin. As Ephes. 4. 18. 19 Having their understandings 
Eph. 4. 18, 19  darkened, being alienated from the life of God, through the ignorance that is in them, because of the hardness of their heart: who being past feeling have given themselves over to work all uncleanness with greediness: here you may see all the four faculties in an ungodly man fight for sin.  
Their cogitations are darkened, etc. their understandings are for sin, being estranged from the 
1  ways of God.  
Then secondly follows the conscience, because of the hardness of their heart, so the word signifies, 
2  their conscience being insensible of sin admi sir.  
And then thirdly, for the will, they have given 
3  themselves up to it, they have taken to themselves a resolution to betray their souls to it.  
Then fourthly, for the affections, they are said 
4  to commit it with greediness, that is, with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of affections, such as is in a covetous man, who is greedy, and can never have enough, his affections are so large.  
This is the first difference in regard of the subject.  
The second difference is in respect of the object, 
2 He fights against ●mal▪ ler evils.  the things they fight against; a carnal man against gross evils; as we see in Herod, when he beheaded john, what a contention was there in him? he was troubled about what report the people would give of it, and about the murder of one, he knew to be so holy and good a man: but a man truly regenerate, as he is enabled to see more than another, so also he fights against more. Another man sees no more but the moral evil and good, and so fights against no more; but besides this, a regenerate man sees the spiritual holiness that is in a duty, and looks to the manner, as well as the matter, and he fights against those smaller motes in the Sun. All the carnal men in the world find fault with strictness, etc. but another man's chief trouble is, that he cannot be strict enough. S. Paul was a learned man, and understood the Law of Moses exactly, and was not ignorant of the ten Commandments, and yet when he came to be regenerate, he saw and understood it in another manner. I was alive once without the Law; but when the Commandment came, sin revived, and appeared, as a monster, which before seemed but a small thing to him, above measure sinful; so for good, when a man is changed in his mind, he discerns the whole will of God, that perfect will, Rom. 12. 2. before, he 
Rom. 12. 2.  saw the main duties it may be, and the grosser evils only.  
This is a second difference in the Object.  
The third difference is in the success; the issue of a carnal man's resistance is still deteriora sequor; 
3 In the successe.  the godly in the issue still follows the best, and in the end is a conqueror; and though much assaulted, yet he walks after the Spirit, Rom. 8. 1. and in 
Rom. 8. 1.  the end mortifies the deeds of the flesh: but a wicked man, though he may have many good intentions, yet walks as it is Ephes. 4. 17. after the vanity of 
Ephes. 4. 17.  his mind, and in the end fulfils the lusts of the flesh. This is Saint Paul his estate being compared in the 
Rom. 7. 2 Cor. 12.  seventh to the Romans, with 2 Cor. 12. though he complains much in both, yet Grace sufficient was given him to keep him from the Act.  
But some of God's children have had the worst in the issue of the combat, as David▪ who fell into 
Object  Adultery, Saint Peter into denial of his Master.  
In some particular actions, they may be foiled, 
Answ. God's children soiled in some particular act.  but the combat is with the lust, which in the end is overcome, though the actions give him a blow. Saint Peter's lust was fear, which made him to deny his Master, but in the end it was overcome, Acts 4. 8. whereby his boldness it appears there. 
Acts 4. 8.  So David had the victory over that lust, Psal. 51. how doth he hate it? and was fenced against it? 
Psalm 51.   
4 Difference is in respect of the continuance of the combat. In the wicked it lasts but for a time, 
4 Continuance.  because that in him which causeth this combat, hath no bottom; like a flower, though beautiful, yet it grows but upon a stalk of grass, and therefore soon withers: and the combatants failing, the combat ends. Saul held out a while, and carried it fair, but in the end persecuted David, and followed his lusts without any bridle. judas was long restrained and kept himself in CHRIST'S family, but at last his covetousness overcame him, and he resolves to give up his Master to the Pharisees. joash restrained himself the greatest part of his life, whilst his Uncle lived; but two years before his death, he gave himself up to do evil; the Princes came and did reverence unto him, and he yielded. So Amaziah after he had overcome the Edomites.  
In a regenerate man the combatants always continue; it is an immortal seed which cannot be eradicated: therefore the combat lasteth and increaseth. There was a strife of fear in Nicodemus, and he comes by night, but he got the mastery and spoke boldly for Christ. And so again we see it in Peter: there was a combat in him to his death, as appears by that which Christ tells him, they shall carry thee whither thou wouldst not; this was a strife in him which never ended, till he had an end himself in this world.  
Thus you have seen the differences between the relapses of the godly and the wicked, by which examine yourselves.  
If no promise belongs to any but to those that 
Use 2. Other duties will not serve without turning.  turn; then this follows, that if any have provoked the eyes of God's glory by any sin, let him not think to take up the matter by offering sacrifice, that is, by prayers, and confessions; for God requires this absolutely, Except ye turn, I will not be merciful; do what you will, humble yourselves, fast, pray, seek my face, etc. GOD will be satisfied with nothing, unless there be a real turning. Therefore let no man say, I have sinned, and I am sorry, and confess it etc. but I am not able to leave it, and yet I hope GOD will pardon me. No, know that stoppage is no payment. God requires all this, humiliation, and these purposes, and an act of turning beside. All is lost labour, unless there be a divorce made from your sins. Well therefore might Daniel say to Nabuchadnezzar, Break off thy sins by righteousness, and thine iniquity by showing mercy to the poor Daniel 4. 27. Daniel doth not exhort Nabuchadnezzar, 
●an. 4. 27.  to prayer only, etc. (though this is likewise to be done) but to break off his sins by righteousness, that is, whereas he was an oppressor, now he must give alms and take off their burdens, that is, take the contrary course: This is the counsel GOD gives to joshua, joshua 7. 8. when he was humbling 
joshua 7. 8.  himself and praying, Get thee up, take away the accursed thing from among you, etc. that is, this is not the way to fast, (though this is to be done too) that which I most look after, is taking away the evil that hath provoked me. Though this be a truth acknowledged, yet look into men's hearts, there is a false conceit lurking there, that hearing the word, receiving the Sacrament, etc. is enough to save them. Men would think their estates absolutely bad, if they should perform none of these duties, and wholly neglect them: but if they come to Church, give some alms, etc. then they think that all is well. But know, that except you actually turn from all evil ways, all these performances are in vain.  
And to convince you of this, consider, that the 
It is the end of God's ordinances.  end of the word, conference, and Sacraments is to turn you from your evil ways: therefore God accepts them no further than they have this effect, Thou shalt keep my ordinances and statutes, that thou mayest walk in my ways, to fear me, saith the LORD: that is the end of all ordinances and statutes; so that though there be never so much done, yet except your lusts be mortified, and victory got over those sins which are most connatural to you, all is lost. Again 
The end of duties.  consider, that those duties in which you trust (as we are all apt so to do,) as reading good Books, confessing thy sins, if they be rightly performed, they will work a true change; and if they do not, it is asigne they are but carcases not accepted; without this fruit what are they, but bodily exercises (though happily performed, with some intention of mind) because they profit nothing: 1 Tim. 4 8. 
1 Tim. 4. 8.  for the Apostle calls that, Bodily exercise, which profiteth little, therefore Rom. 2 ult. there is a distinction 
Rom. 2. ult.  put betwixt a jew in spirit, and in the letter: and so between a right and a false performance of the duties of the Law; the one in the letter, the other in the spirit: the one respects the outward part of the duty only, the other the inward; and if they be not inward in the spirit, and so thereby effectual to work a general change both in their hearts and lives, their praise may be of men, that is, you yourselves and others may think you good Christians, but their praise is not of GOD, saith the Apostle, we are all God's husbandry, the Ministers d●essers of it, the ordinances are the manuring of it. Now what is the end of all husbandry? is it not fruit? is it enough for the trees to say, we have submitted ourselves to all manuring, watering, etc. but we are still as barren, or our fruit as bad as before? Mal. 3. 2. 
Mal. 3. 2.  The end of CHRIST'S coming is made to be as a refiner, to scour out stains; which place being compared with that of the first of Esay where GOD 
Esay 1:  says, He abhorred their new moons and sacrifices, because their silver was become dross; both afford this, that the end of Christ's coming, being to purge out this dross, therefore if this be not done, all performances, new Moons, Sacrifices, etc. are in vain. Conclude therefore that except there be an universal change, both of the object, from evil to all good, and of the subject in all the faculties, except this be wrought in you, you shall surely die for it; the LORD will not forgive you, or hear in heaven when you cry, though you shed never so many false tears.  
If this be the condition, upon which mercy is 
Use 3. Good purposes only not sufficient.  suspended, this also follows, that good purposes and intentions will not serve the turn: not but that these must be precedent to every man's turning; and when they are true, they do bring forth this effect of turning from all evil ways whatsoever. But as there is a purpose which is true and the ground of sincerity, so there are false ones also; the true always continues and brings forth constant endeavours and fruits, but the other leaves us where it finds us, and quickly dies and withers. There is so much in a carnal man as may breed good purposes, and desires and resolutions; viz. natural conscience, and desires of preservation and salvation, 
Ground of good purposes in carnal men.  which two put together work serious purposes; but this being all but flesh still, is not able to work so through a change; as we see in moorish ground and in a rotten fenny soil, that it brings forth broad long grass, which soon withers and 
Simile.  decays, neither is it sweet nor useful: So is it with conscience enlightened to see a man's duty, and self-love, they produce good purposes, and in show great and serious, but yet such as the people there expressed, Deut. 5. 29. who purposed to keep the 
Deut. 5. 29.  Law: but Oh saith God, that there were an heart to fear me! as if he had said, the soil, the ground is not good for these purposes to grow in; therefore they will surely wither, there wants a heart changed to afford root to them, and to nourish them.   

The next point is gathered from the order of the words, turning from our evil ways being put last of all these four conditions, because all the other do but make way for this. All the other, prayer and humiliation, are but preparatives to this. As the end of all dressing and pruning of trees is the fruit, and the end of ploughing and sowing is the bringing forth of corn, so the end of all other duties is turning from our evil ways, and the end is always hardest, omnis difficultas in ipsa summitate, in the utmost pitch and top of the hill; this being the utmost of all the other is therefore the hardest: Therefore the Prophets urge this upon all occasions; if you turn, cease to do evil, rend your hearts, then will I leave a blessing behind me. In that this is the pin upon which all hangs and is suspended; observe thence,  
That it is a very difficult thing, to turn from a man's 
Doct. Turning f●●m ●vill ways difficult.  evil ways.  
That this is the difficultest duty of all else, we see plain in the Israelites. The jews religion was very costly, they being to kill so many Sacrifices, to keep so many Feasts, yet they were content to do all this, but not to turn; they would not be brought to it, when yet to any thing else. Whence appears this difficulty of it: ●heir readiness to offer sacrifice was always acknowledged by God, when their backwardness to this was still complained of. Again, we see it in experience. Let a man who hath an evil and a wicked heart, let him be broken in a Mortar; lay affliction on affliction, let him be brought to death's door, yet all this will not change him; nay let God work miracles, not only in his sight, but upon him, yet all is not enough to turn him. As we see in jeroboam, there was a miracle wrought upon him, though he had his hand withered up, and was by the Prophet reproved; and his Kingdom was threatened to be taken away from him, yet this would not work upon him, he would not turn from his evil ways: he found such sweetness in that evil way, whereby he kept his Kingdom, and without which he thought he could not hold it, if he left that. So all the great wonders in Egypt would not soften Pharaoh his heart, nor make him let the children of Israel go, because he thought it was for his profit to keep them still. The grounds of it are:  
Because these evil ways are so pleasant to us, 
Reas. 1. They are pleasant.  so suitable to all men, according as men's several fancies do pitch. Now it is a rule in morality, that those things are most difficult, about which joys and griefs are conversant, and therefore the chief employment and end and use of virtue, is to order them and guide them a right.  
Because they are rooted in nature, and are agreeable 
Reas. 2. Agreeable to nature.  to a man's natural disposition; and it is hard to stop the current of nature, which way soever it takes, especially running down the hill: And then beside, education adds to nature; and custom as another nature, addeth strength to sin; and Satan adds to all these: For when lusts lie as sparks under embers, he blows them up. And to all these add the joining of wicked men, among whom we live, and who live with us in the same courses. Therefore in Ephes. 2. The course of the world, and 
Ephes. 2.  the Prince that rules in the children of disobedience, are made there strong and potent and efficacious workers in us: there is nothing so weak as water, yet let much water be joined together, and nothing is stronger: so though sin were weak of itself (as yet it is not) yet when multitudes join, custom, Satan, etc. we are carried with the stream and crowd.  
Because every evil way in us is backed by an inward 
Reas. 3. Backed by the law of the members. Rom. 7. 23.  Law of the members in us, that makes it also hard. Rom. 7. 23. where the Apostle considering of the reason, why sin should so prevail and lead him captive gives this, I see says he, another Law in my members rebelling against the law of my mind, etc. this is given as the reason why he cannot do the good he would, and why he doth the son he hates. And the reason why he had so much to do with it was, because it was a law, and it is called a law, the law of sin, because it commands powerfully as a law. A law implies a strong commanding inclination. Laws extort obedience, and will have it done; they come with authority, and will not be denied; and so doth sin; and therefore it is hard to resist it; and forbids good to be done, and a man cannot do it. So 2 Pet. 2. 14. We have it expressed, eyes full of adultery that cannot cease from sin: because as a law, it is armed with punishments and rewards, this being the definition of the law; Praeceptum minus commixtum, a naked Praeceptum is not called a law, because it barely teacheth; but when threatenings are joined with it, than it is called a law, and such laws are our lusts; if we do resist them, they threaten with some evil: as when Ahab would have Naboths' Vineyard, his lust being not answered casts him upon his sick bed, as if it meant to be revenged on him, till it were satisfied: So did Aman his lust also: And as it threateneth and punisheth, so it promiseth rewards, profit and pleasure, if we will obey it.  
Both which argue the difficulty to resist it.  
As also that it is called the law of the members, argues as much: for it is so called,  
First, because it inclines not in a moral manner only, as when a man is persuaded by reason or motives to do any thing that is evil, but because it inclines us Physically, as nature inclines us to meat and drink. A law so radicated in the soul, if it inclines by way of nature, as plummets hang upon wheels, and makes them go as we say, whether they will or no; and reason may be put off and denied, but not a strong inclination of nature, that will not be got off so easily.  
Because it discovers itself (though it be seated 
2  in the whole man) and is most operative in the sensual part, as on the contrary the law of the mind is most exercised in the superior part, though it sanctifies the whole man. The meaning is this, it appears in the faculties of the mind, when they are set about any action that is good, and in the relation is called the law of the members, because it is discerned in the use of the members, as a man that hath the palsy, it lies undiscerned in the hand; but when he comes to use it, he finds it; so the gout, or soreness or lameness in the leg, though it be there, yet it is most discerned when a man goes to walk: such a lameness or difficulty in our faculties appears, when we go about any thing that is good.  
In the last place, this law of the members is said to rebel against the law of the mind; and if we will consider its forces in this war, we shall find it difficult to resist and turn from them.  
For first there is a strong faction of evil; many members, many lusts, legions of lust's warring; so the word implies: it is not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a single fight, but of many; there is never a good motion comes into the soul, but they give their suffrage against it, their voice against whatsoever is good; no good intention but they are ready to gainsay it; nor do they merely say it, and tell us they dislike it, but they will reason it out with many arguments, and they are not able only to give a voice against what is good, but likewise to do something what is active. They damp, and clog and prohibit the spirit, when it is about any good; and therefore it is called flesh, because the nature of it is to damp the spirit; as in the doings and proceedings of men, there often comes a prohibition from Chancery to stay the proceedings at the Common law; so from the law of the members comes a prohibition often hindering us when we would pray and confer, etc. As it is our part in war to stop passages, to take up the bridges, to hinder the enemy from going whither they would, so do they fight against us in our endeavours to do good.  
So Galathians 5. 17. the flesh so lusts against the Spirit, that ye cannot do what you would; and it not only stops from good, but impells to what is evil; it not only makes defensive war to hold its own, but labours to gain ground and fight, as fire fights with water, labouring to overcome grace, where it is begun, and to assimilate it to itself.  
And lastly, they are able always to make war; though the victory be gotten to day, yet lusts are ready to set on us to morrow. A last which you thought you should never have heard of more, sets on you afresh: and though you stay all the motions and assaults the flesh puts upon you this day; yet there is such a brood, such a spring, that to morrow there will be new ones will instaurare aciem, and make a new supply; it is still recovering strength and setting up afresh.  
All which considered, it appears to be most difficult for unregenerate men to begin to turn; or for regenerate men to get any ground of their evil ways.  
If to turn from our evil ways, and to resist the 
Use. To put to the more strength to turn from sin.  law of the members be so difficult; then learn to proportion your labour to the work; else the business will not be effected. If much labour be required, and little bestowed; then that which is bestowed, will be lost.  
Think therefore with yourselves, that if you have taken none or small pains, the work is not yet done. If any man have thought it an easy work, let that be enough to convince him that the work is not yet wrought. The blunter the tool is, the more strength must be put to it: many stay yet in their sins, because they have undervalved the difficulty of this work, and have thought less pains would have served the turn. Is it easy to change and turn the course of nature? see it by experience; if a man have a natural inclination, though it may be less stirring sometimes then other, yet it will return again and again; and if thou usest not as much forces against it, as it brings with it, thou dost nothing to resist it. If one come against you with ten thousand, and you meet him but with two thousand, who is like to get the victory? Thou must not therefore spare any pains. Difficilia quae pulchra: this is the most excellent thing, and therefore the most difficult. Is it easy to build a Temple to the Lord, and to keep it clean and in repair? see what pains Saint Paul took, 1 Cor. 9 the three last verses, Every man that striveth, is temperate in all things; therefore I keep under my body, and do bring it into subjection: he expressed it by what they did at the Olympian Games, who were at great pains and labours before to enable themselves unto those exercises.  
To bring it to particulars.  
Is it not a hard thing to keep watch and ward day and night against a spiritual enemy, to keep 
Difficulty of a Christian course  up the banks, against the Sea of lusts continually assaulting, and breaking in; to take up and to bear the daily cross without stooping, to carry the cup of prosperity without spilling, to climb the hill of good duties without fainting, to abstain from the waters of pleasure, when we are most thirsty, and they at hand, to go against the crowd without sweeting, to be as an Owl among men, and to bear the shame (as it is said of Christ) who went out and suffered without the Gate, he bore the reproach; and to do all this continually? These are no easy things, and yet they must be done; men in this case are like unthrifts, who complain of poverty, and that they cannot thrive, and yet will take no pains. The sluggard will not pull his hand out of his bosom; and men are sluggards in matters of salvation. But to quicken you, consider that this is the main business you came into the world to do. And do you think that a little cast time spent upon it will be enough? Matth. 11. 13. It is said, the Kingdom of Heaven suffers violence, and the violent take it by force, that is, he that would have the Kingdom of heaven must use violence to take it; violence must be offered to your appetites and unruly affections: he must keep them under, and that by violence; and again he must use violence in his prayers, and other holy duties, that is, he must wrestle and strive in them, and be fervent in them. There are some good duties to be done as it were with violence. Christ in that place shows, that when the preaching of the Gospel came, and the beauty of the Kingdom came to be opened to men, than they took it by violence. But who is so ravished now with those privileges, the hope of their calling, etc. that they should thus take it with violence, that is, spare no pains? Therefore stir up yourselves, and consider what it will cost you. This concerns even those that profess the fear of the Lord. Look what anger and passion they have been subject to, they are subject to still; look what slackness they used in prayer, the same they use still; their ancient infirmities hang upon them still; they are found in the same path: the reason is, because they think a godly course an easy thing; therefore have they taken but small pains to be freed from the bondage of their lusts, and to grow in grace. So also those without are not content to be at the cost and labour to begin to repent, but think it may be spared, it will be at any time soon done. But know beloved, it is not so. Take a man accustomed to idleness, is it easy for him to become laborious and diligent in his calling? so if there be any ill haunt, how hard is it to hinder a man from going still down the hill, to pull his feet out of the pit of uncleannenesse, sweet gain, or gaming, etc.  
But you will say, what is the labour we must take? turn from our evil ways? 
Quest.   
Directions might soon be given. If there be 
Answ. Rules of turning from sin.  any edge set on your desires, if you were once resolved, even that resolution is one means to overcome your evil ways: but to help you, take these.  
To such as are strangers from the covenant, for to those I first speak: when thou art given to evil 
Rule 1.  ways, go not about first a reformation in particular, but endeavour to get a general change wrought. It is a rule in Physic, that when a man hath a particular infirmity, the way to cure it, is first to bring the whole body into a good frame and temper, and that will work out the disease: so get the utmost end altered. Therefore humble yourselves, and seek God's face, and leave not till some assurance of God's favour be gotten, till a new Lord be set up in your hearts, a new end; till the end be changed, no good can be done. Therefore it is in vain to go about the particulars first. The utmost end is as the Rudder to the ship, as the bridle to the horse, which turns all; going about particulars only, is as if one should set his shoulder to the side of the ship, when one touch of the Rudder would do it. Therefore Rehoboam 2 Chron. 10. 14. erred, because his heart was not prepared to seek the Lord; and his failing in that particular is ascribed to his want in the general. job 17. 9 It is said, the righteous shall hold on his way, and he that is of pure hands shall wax stronger and stronger: he that hath his heart once changed, holds on; but till that is done, all is in vain to strive with particulars. As put the case a Gardener takes pains to dress a Thorn, it may have as much pains taken with it, in manuring and pruning it, as any plant in the garden; yet it remains a Thorn still, for all the moulds put to it; So though thou prayest and fastest, and humblest thyself, yet if thy nature be not changed, all will do no good. Cast up a stone a thousand times, it comes down again, because it remains a stone; but if it were turned into a meteor, etc. or the like, it would not. Therefore get a general change of thy heart, and then a change in particular would follow.  
Go to CHRIST and beseech him to work 
Rule 2.  this change in thee, let this be more in your practice, this we formally confess, that the LORD only can change us, yet it is not throughly considered. When thy nature is strongly inclined to any evil way, so as thou art almost out of hope to overcome yet go to GOD. That place may encourage us, james 4, 5, 6. do you think the Scripture says in vain, The spirit that is in us lusteth after envy? but he giveth more grace: he had told them vers. 1. of lusts fight in their members; they might ask him how they should get the victory: true saith the Apostle, it is hard to overcome, and indeed impossible to nature, the spirit that is in us lusteth after envy, and will do so: but consider, the Scripture offers more grace than nature is able to do, it tells you not in vain, that the grace therein offered is able to heal; though the disease be hereditary, and is past nature's cure, yet it is not past the cure of grace, Acts 10. 31. It is said of CHRIST, Him hath God raised up to be a Prince and a Saviour, to give repentance to Israel, and forgiveness of sins. When lusts are too strong for a man, Christ comes as a Prince and overcomes them, for he gives repentance; and the end of his coming was not only to give salvation, but repentance. Though Physicians could not cure Naaman, the Prophet could, though the Disciples could not cast out Devils, yet Christ could: And therefore say not, it is an hereditary lust, and it hung long upon me, and I have made many resolutions, and yet I cannot overcome it.  
Take a man that is borne blind, he is past all cure by man, all Physicians will give him over, and say, he is borne blind; yet remember that Christ did cure those that were borne blind and lame. This course Paul took 2 Cor. 1. 2. he had a strange lust which he could not overcome, he beseecheth the Lord to remove, for this I besought the Lord thrice, that it might depart, so David also, Psal. 51. 10. finding the remainder of his old disease and sinful dispositions, he goes to GOD for a new heart; when he could not make clean his heart, he prays to the Lord, Create a clean heart in me. So he in the Gospel, I beseech thee help my unbelief. Think not that all is done, when thou hast taken up a resolution against thy sin: to take up a resolution, belongs to thee, but to cure it belongs alone to GOD: Go to him therefore, for he hath undertaken to circumcise thy heart. Ephes. 3. he having prayed v. 16. that they should be strengthened in the inward man, etc. then vers. 20. concludes, Now to him that is able to do exceeding abundantly above all we are able to ask or think, according to the power that worketh in us, etc. as if he had said, you may find many weaknesses in yourselves, and then do as I do for you, go to the Lord to heal them, and know that he is able to do above all thou canst think, to subdue that lust which thou thoughtest could never have been overcome.  
But how will he do it? According to that mighty power that worketh in us; that power is as strong as Christ himself, for it is the power of his death, the power that raised him up from death to glory, able to work out all infirmities, and to work into you all the graces you want. Give not over therefore, have faith in the promises of Sanctification, as well as in those of justification. Is he not bound by promise to perform these to you that believe, as well as the other? Where ever God hath a mouth to speak, faith hath an ear to hear, an hand to lay hold, as God said to joshua, I will conquer those Giants for thee, I will pull down those walls which they say are built up to heaven; only be thou courageous, and do but trust me, be not discouraged upon any occasion, give not over saying, it is a thing will never be done, and had not joshua trusted the Lord, he would quickly have set down and given over. So I say to you concerning your lusts; be courageous; and so none are but those that put their confidence in the LORD; faint not, nor be weary; do but believe thou shalt overcome, and thou shalt see them all conquered in the end. One word of his mouth was enough to still the raging winds, and is as able to still thy lusts.  
But here many will be ready to object, I have 
Object.  striven long and prayed long, and taken much pains, and I have not gotten the victory; this must necessarily be answered, for this is the case of many, and it is the scope of Satan to discourage men, and thereby to give over the combat.  
First consider, whether thy striving be right or 
Answ. Trial of our strife against sin.  no: for there is a false resistance of sin, and the promise is not made to that; and then no wonder if they be not performed; for example,  
1 First it may be it is not the sin thou strivest against, but the disprofit, the discredit, in thy name and estate, or sickness in thy body, that follows upon it, so as if these were removed, thou shouldest be willing enough to keep the sin. This is not a right striving that will be accepted.  
2 It may be, it is but a faint resistance, and a faint denial doth but make the beggar the more importunate. Balaam gave the messengers a denial, but it was a faint one, they perceived his lingering, which made them the more importunate: It may be thou art content still to parley with sin as Evah did, and so by little and little art brought to the committing of it: these faint denials are no denials, these piddling companions are not to be accounted fighters against sin.  
3 If thy denial be more resolute, consider whether it be not for a fi●, a fl●sh for a good mood, he is but a cowardly enemy that for one volley of shot will give over, Satan and our lusts are not of that disposition.  
4 Consider whether thy resistance be not only against the gross act, and not against the least● inctures, the fringes and borders of sin, that do compass the act. These are of the same kind with the act, though not of the same degrees: thou resistest it may be the greater acts, but admittest the lesser, some dalliance with it.  
As the drunkard it may be resolves to run no more into excess, yet he will sit with his old companions, and be sipping, till sometimes he is overtaken. Balaam will go with them, but not speak a word but what the Lord shall put into his mouth.  
The Levite would not stay all day, but yet he would be entreated to stay and eat his breakfast, and so to stay dinner, and so to stay all night. Thus dalliance brings on adultery, and lesser sins greater; as a little thief let in at a window lets in the greater. If therefore you fail thus in your resistance, the promise is not made to you. 'tis true, it is said, resist the Devil, and he will fly from you; but the resistance must be right, and not such as hath been spoken, and that is the first answer.  
As you may be deceived in your striving against 
Ans. 2. Trial of our victory over sin.  sin, so also about the victory, and that on both sides: both by thinking you have the victory when you have it not, and (2) by thinking thou hast it not when thou hast it.  
First thinking thou hast not the victory when thou hast it; for example, when thou findest the sin striven against, b●s●ing and lusting more than at other times, thou therefore concludest, thou hast not nor shalt not get the victory; when as now sin is dying and on the losing hand; (as on the contrary, when thou thinkest all at peace, thou mayest be farthest off the victory.) Consider with thyself, doth any man but a regenerate man complain so bitterly as the Apostle doth, Rom. 7. the good that I would do, that I do not, or as the same Apostle complains, 2 Corinth. 12. of the thorn in the flesh? do you think that any but a sound hearted man, can come as he did with tears to Christ, that cried out so to him, Lord help my unbelief? can any but a broken heart pray so earnestly as David, Psal. 51. 10. for a new and a clean heart? This deep sense of sin, is an argument of our victory over it.  
This complaining is a sign that we have the better of it: for what is the reason thou complainest thus against it, but because thou art striving against it? We know the mud that lies at the bottom of the water, troubleth not the water; but when they go about to cleanse the ditch, than the mud riseth and defiles it; yet than it is a purging. When one takes a firebrand to extinguish it, by beating out the fire, yet than it is the sparks fly most about: When we strive against sin, we feel it most, partly because Satan his manner is, to rend and tear, when he is going out, and it is the nature of sin also so to do, as also because our light is increased, the more grace we have, and the more we strive against it, and therefore we see it more, our sense of sin gowes more exquisite.  
Again on the other side thou mayest think thou hast the victory, when thou hast it not. The sore may be skinned over, when it is not healed at the bottom, and then no wonder, if it break out again: Sin may lie but asleep when thou takest it for dead; therefore in our turning from our evil ways we must observe a right method. Let thy humiliation be sound, thy faith and assurance perfect: when these precedent acts are not done as they ought, and yet thou thinkest thy sin mortified, it may deceive thee; as we say an error in the first concoction is never amended in the second, nor of the second in the third: So if thy humiliation hath not been sound, thy turning from thy evil ways cannot be through.  
To answer this objection, consider that thou 
Ans. 3.  strivest against even a spring of sin; if it were but to empty a cistern or to dry up a pond, when the work is once done, we should hear of it no more: but it is a spring of sin that runs continually; and therefore think not that because it returns again, that thy former striving is in vain. As those that watch over the pump in a Ship, though they pump out all the water to day, cannot say, that it will be empty to morrow, or that yet their pumping is in vain, because it fills again, for if they ceased to do it, it would sink the Ship, so it is with sin, especially with some sins: some are more properly called the Law of the members, as being rooted in the constitution of our bodies, in our natural dispositions; and these are ready to return again ever and anon.  
There is a great difference between these, and the temptations of Satan, temptations (as blasphemous thoughts) are but as weeds thrown into the garden, and cast out again: but these are as weeds growing in the garden that take root there: and which though weeded out, will grow again. We must not hope or think to dry clean up the spring of original sin, but the labour returns upon us in a circle. As in our houses so in our hearts, we sweep them clean to day, and again to morrow, for than they will be foul again: therefore marvel not, if you be kept in continual labour.  
Again consider this, that GOD suffers some lusts and infirmities to hang upon you to humble 
Ans. 4. Why God suffers sin to remain in his.  you; as he dealt with Paul: he sent that thorn in the flesh, that he might not be exalted above measure; but be kept little in his own eyes: though he cures the Ague, yet he suffers some grudge to remain; that though we go in the way of his commandments, yet that we go halting, that we may remember the work of redemption, and be sensible of his mercy in CHRIST. Likewise he suffers such lusts to haunt ●us, to make us weary of this world, as Saint Paul, who therefore desired to be dissolved and to be with CHRIST; as also that we might learn to be merciful and charitable unto others, and to pity them that have the like infirmities. And therefore though thou fallest, yet give not over striving. It is Satan's end to have us discouraged: be importunate with God, and he cannot at length but give thee the victory; for as CHRIST says, if you ask bread, will he give you a Scorpion? if you ask grace, will he give you up to your lusts? he will not. It is God's manner to let his children strive, and to overcome in the end. jacob wrestled all night till the dawning of the day, and then he let him have the victory, and blessed him. The Lord suffers us to strive long; but this is our comfort, that we have a promise; that if we resist the Devil, he will fly.  
And whereas you will say, I find it not: 
Object. Answ.   
The meaning of the promise is not, as if Satan should fly away as thou shouldest hear of him no more, or that thy lusts should never return upon thee again; but that if thou wilt be peremptory, thou shalt have the victory in that particular combat. As if when thou hast a fever, if one comes and tells thee, take such a receipt and thou shalt be cured; his meaning is not, that thou shalt so be cured, as never to have Fever again, but that thou shalt be healed for the present: so in that particular combat, thou shalt have the victory.  
Oh! but I am still haunted, and I do not overcome? 
Object.   
Strive constantly and conscionably, and though it 
Answ. Constant striving overcomes, Revel. 2. 2.  doth return again and again, the Lord takes notice of all thy pains and warring against it: that which he says to the Church of Ephesus, Revel. 2. 2. may be applied to this, I know thy works, and thy labour: though thy corruptions be too strong for thee; yet if thou strivest, the LORD takes it for a victory; thou shalt not be condemned for it: give not over, but rather think thus; if all this contention hath won so little ground of my lusts, where should I have been if I had not contended at all? and therefore I must take yet more pains, and row harder, that at the last I may overcome.  
And because this is of general use, both to regenerate and unregenerate, therefore I will go on to add some more rules and directions, wherein this pains consists, which we must take in resisting sin.  
A third rule or means wherein this labour against evil ways must be bestowed, is to strive to 
Rule 3.  take notice of all the ways of God, whereby he labours to turn thee from thy evil ways, and let them not pass without some impression to that purpose for which God intends them. God useth not only his Word, but many means else, to turn men; as by his works, and by many passages of providence he strives with us, all which should be observed. As it may be, some great cross upon the commission of a sin, some great dangerous sickness, though not to death; sometimes he sends great fears and terrors of conscience upon some sin committed, sometimes an evil report is brought up of us; or he sends friends to admonish us, or executes some judgement upon another for the like sin in our sight. When he meets with thee some way or other, as he met Balaam, he looks we should understand something by it: and if we neglect those his dealings with us, he takes it ill at our hands, and so gives us up to our lusts more and more. Dan. 5. 22. there had been a judgement brought upon Nabuchadnezzar in the sight of Belshazzar his Son, which should have been a means to have turned him: but Thou Belshazzar his Son hast not humbled thyself, though thou knewest all this. As if he had said, I did all this to one near thee in thy sight, that thou mightest be humbled, and turn to me. This was the case of jeroboam, 1 Kings 13. God sent the Prophet to him with signs and wonders, both in tearing the Altar and withering his hand, yet still he went on. And verse 23. it is noted and set down on purpose by the Holy Ghost, that after this jeroboam returned not from his evil way, etc. as if God had said, I looked thou shouldst have returned upon the sight of all these judgements, but thou wouldst not. So jeremy 3. 8. you know that Israel was carried captive long before judah. I gave Israel a bill of divorcement for her adultery: yet treacherous judah feared not; as if he had said, a judgement on their next neighbour should have made them to have returned. Therefore do thou think, what the Lord would by all such passages of providence towards thee, which are all as warning pieces before the great army, as cracks before the fall, creveses through which the Lord reveals himself: For you must know, that God brings men in by his works as well as by his word; and you may take his works in vain as well as his word, and to let them pass without profit is to take his Name in vain, for his Name is whatsoever he makes himself known by: as by these acts he doth, and God will not hold him guiltless that takes his Name in vain. GOD will utterly destroy such a man, for then there is no remedy. God cuts not his own corn till they be ripe, and all his dealings with them tend to ripen them; nor doth he bring wicked men to destruction till they be ripe for it, and every such passage doth ripen them. Now all men are for the most part in one of these three conditions: Some take no notice at all of such passages. God passeth by them, and is not seen; and it is said of the Israelites, Deut. 29. 
Deut. 29. 3.  though they had seen great signs and miracles in the wilderness, verse 3. yet they had not eyes to see them, nor ears to hear them, verse 4. Others though they do take notice of them, yet the impression they leave behind them, is but slight, and like a light colour not well died, the tincture is 
Mark 6. 52.  soon worn out, Mark 6. 25. for they considered not the miracle of the loaves, for the hardness of their hearts. It was spoken upon occasion of their being amazed at this new miracle, Christ's walking upon the water, and is as if he had said, if ye had considered the miracle of the loaves, you would not have wondered thus at my walking on the waters: that had made so deep an impression on them, as it should by reason of the hardness of their hearts. But you shall see the case quite otherwise in the jailor; his affrightment which the earthquake and the opening of the prison doors had wrought in him, passed not away as a dream, but left such an impression as brought him home. And so should all such passages work with us: And that is the third direction.  
4 Rule is not simply to go about to resist a sin, 
Rule 4.  and to turn from the evil of our ways, but to fill the heart with something that is better; for when lusts are mortified, the stream of our affections are not dried up, but diverted; and therefore the way is not to go about to stop the current of a sinful lust, but to turn thy heart into another channel, set thy heart upon something that is better: Take a crabtree stock that is sour or bitter, the only way to sweeten it, is to put in a graft of another nature, which will change it, and by little and little sweeten the constitution of it.  
But you will say, what is to be put in? 
Quest. Answ.   
I answer, go not about it as a moral man, but as a Christian, get justification and Sanctification. It is true, it is profitable to be much humbled for thy sin, and you ought to be so; yet this is not the only way to heal it, but the heart must be strengthened with the assurance of the forgiveness of it.  
There is a double way to get the heart turned away 
2 Ways to turn the heart from sin.  from sin, the one to see the loathsomeness of that which we turn from, the other the beauty of the contrary object we turn to. Spend not all your pains about the first, but do something in the later; the more contrition the better. But it is not got all at once, it is more increased by assurance and hope of pardon, when a man begins to have hope he purifies himself. So it is in all other exercises; it is hope quickens our endeavours. One that is not near a kingdom, goes not about it: but when he comes to have hopes, he begins to bestir himself, tolle spem, & tolle conatum, therefore get and increase the hope of the pardon of your sins. Hence the Apostle, Rom. 15. 13. preys, Now the God of hope fill you with all joy and peace, through believing etc. 
Rom. 15. 13  By the words following, it appears to be to strengthen and set them right concerning all their infirmities: and he points to this as one means, to be filled with joy and peace in believing; as if he had said, if your hearts were full of spiritual joy through faith and assurance, your hearts would be purified, and therefore faith also is said to purify the heart; and beside, when the blood of Christ is applied by faith, there goes a virtue with it. Heb. 9 14. How much more shall the blood of Christ, who through 
Heb. 9 14.  the eternal spirit offered up himself to God, purge your consciences from dead works? And add to this sanctification, set upon that work. joh. 17. Christ hath prayed, that they might be preserved from the evil of the world.  
But how shall that be done? Sanctify them through thy truth, thy word is truth, that is, when they shall pass through this world full of evil and corruption, the way to preserve them spotless and untainted is, to have the heart sanctified. When the heart is well oiled with grace, the dirt of the world falls off▪ This is an antidote against corruption. Though in your passage, you meet with much bad air and infection, this will preserve you. But then how should we be sanctified? By truth: The more truth you get into your hearts, the more grace. Grace and Truth goes together, 1 john, and came 
1 john.  by CHRIST, who is full of both. Therefore 2 Pet. 3. ult. these two are joined, grow in grace, and 
2 Pet. 3. ult.  in the knowledge of Christ. By truth: but what truth? thy word is truth. Every truth is not fit to sanctify, as all water will not take soap to scour, the word is that truth that doth it. Moral truths may do many things in the soul, they may adorn it, but they cannot heal or purify it. Wash in jordan, saith the Prophet to leprous Naaman. There is a special virtue in this jordan to heal thee of thy seprofie, that is not in the waters of Damascus. You came not to the word as to a lecture of Philosophy, but as to that which works wonders: the power of God goes with it. For withal mark this, that it is not the word of itself that doth it; it doth not work as Physic that hath a virtue in it of its own, but the LORD doth it by the word; and therefore CHRIST prays to his father to sanctify them by the word. As a man writes a letter by a pen, so the Lord sanctifies by the word. To consecrate the heart to GOD is to sanctify it; and divine truths alone do consecrate the heart to God, and no other. Let us therefore get much grace and truth into our hearts, assurance of justification and joy in the Holy Ghost, that by tasting of better the heart may be taken off from the pleasures of sinful ways; sound joy will swallow up all other joys, the joys of sin.  
Stir up those graces that are in thee: for when 
Rule 5.  we exhort you to go to God to help you, our meaning is not, that you should leave all the work: some labour is required of thee. I speak to those who have some beginnings of grace: you must stir up those graces GOD hath given you. Hence Saint Paul says, 1 Tim. 4. 15. neglect not the gift that was given thee, as if he had said, Timothy, thou mayest do much, if thou consider what ability thou hast received; so much spirit; so much liberty; so much regeneration, so much free will to good. So he says to the Church of Philadelphia, Thou hast a little strength, it is a Talon, therefore use it. Therefore also he says in jude 20. build up yourselves, and cleanse yourselves, and many the like.  
But you will say, how can we do this, seeing 
Object.  it is the LORD that works in us the will and the deed, and we can do nothing without the Spirit?  
Though the Spirit doth it, yet we, in this work 
Answ.  are to be agents also. Rom. 8. 13. If you through the Spirit mortify the deeds of the flesh; as if he had said, though you do it by the Spirit, yet do you go about it. We may do something to draw the Spirit nigher us; as we may do something to grieve the Spirit, and to smoke him out of the house, so to please the Spirit; as we intent the flame of the Spiritby pure thoughts, so we put him out by foggy thoughts.  
But you will ask, what it is to stir up our graces? 
Quest.   
Stir up thy light, examine thyself of thy evil 
Answ 1. To stir up grace what.  ways, endeavour to see them clearly, and confess them, for that is the way to forsake them, Prov. 28. 13. and despise none of them: with that light thou hast, examine every thing what ever thou hast, the least doubt, search it out to the full. This idle speech, this jollity and vanity of conversation how little soever it seems, as dalliance in thy thoughts and eyes, overly performance of duties.  
Use that light further to get reason against thy 
2  sin. This is to consider a man's ways as David did, to ponder the reasons. Let a man take pains with his heart from day to day, and consider what reasons there are by which a man's heart may be taken off from his sin? as against unlawful gain, to think it but as stealing custom, whereby a man forfeits all the rest; that what is unlawfully gotten, is as the coal that was carried in by the Eagle into her nest with a piece of broiled flesh, which consumed her nest, young, and herself; and all treaties of infirmities, that what is unlawfully gotten is as a coal carried in by the Eagle into her nest, and the flesh among the rest to consume all and thy nest. Had not Ahab better have bee●e without his Vineyard? if pleasure; consider how it is but for a season, and what bitterness it will bring in the end, and lose the joy which by far exceeds it: if matter of vainglory, that all thy pains taken is lost, for it will be all thy reward.  
When thou hast done this; add a third, namely 
3  exercise, to overcome it: as Saint Paul says to Timothy, exercise thyself to godliness. Think of these things, 1 Tim. 4. 15. if thy failing bee in good, accustom thyself to the duty; if in bad, disuse it, and that will exceedingly help thee. A Child that could not want the teat for an hour or two, yet being disused and weaned a while, seeks not after it: and do this against your bosom sin; that sin that hangs on thee more than the rest, single out, and do thus to it, as David, Psal. 18. kept himself from his iniquity. 
Psalm 18.   
Lastly, observe the manner of their growing 
Rule 6.  upon you, and how they fight for themselves. The lusts that are in us are warring lusts, as I told you out of Rom. 7. and so Saint james tells us: and so in Saint Peter, they have a method in fight, 
Rom. 7.  which observing, you may learn to resist and prevent them.  
Observe, when any affection goes beyond the 
1  bounds Christ hath set it, that then it begins to war and rebel, even as subjects do; when they break their Sovereign's laws, they begin to rebel: so when Rachel would needs have children, and nothing would content her else, it was a warring lust.  
Observe the manner how they fight for themselves: 
2  the wiles they have in warring: they en deavour to possess the ports, the senses, suffering no good if they can to be brought in, that may oppose them, and drawing in by them what may feed and strengthen them, such objects as may give supply. For when the heart within is full of adultery; the eyes is so also. They take also away the supply from the contrary side, causing us to neglect prayer and reading, and such holy duties, as the Philistines disarmed the Israelites, and would let them have no Smith.  
They draw men out with trains from their forts, till they have led them into an Ambush, as joshua drew the men of Ai from their Town, and as the fishers drive the fishes out of their corners, where they are safe, and when they are wand'ring in the river, take them in their nets; so do lusts draw out from the rock of our salvation, from our resolutions, the ordinances, and our callings, and then surprise us. They lead us into ambush by little and little; As Peter was drawn to deny his Master by degrees. They will also come upon us at first but with light skirmishes. Lust cometh not upon us with enticement and onsets, to great sins at first: and we making account of little, and so being negligent, it comes upon us with the main battle. David looks but upon Bathsheba at first, and then is drawn to speech with her, and then to folly. Therefore observe this, that you may be skilful in war, as the Athenians by reason of their neighbour enemies; and having observed this to be their manner to deal thus subtly, as Saul said of David look about thee, and take Saint Peter's counsel, abstain from them; when once an affection grows violent, meddle not with it, have nothing to do with it; if thou dost, thou admittest an enemy into thy soul, that will betray it: as David when he had such a desire to the water the Soldiers fetched him, he would not drink it, but poured it out upon the ground: so if once thy mind be set upon such a sport, or company, if affections once exceed their measure, meddle not with them.  
And then stand upon thy watch also; for though thou hast armour on, yet if thou watchest not, it will do thee no good: as Saul though he was armed, yet being asleep, David came and took his Spear away; therefore be sober and watch, and that thou mayest not fall asleep, keep thyself sober, and endeavour to weaken that law in thy man bers that fights against you, by doing something. A law not execured is antiquated, and weakened, and wears out, and custom strengthens a law; the less obedience you yield to these lusts, the more you weaken them: when these lusts would have thee omit such a duty, if thou yieldest to it, thou strengthenest it; if not, thou weakenest it.  
And again, a law is weakened when it is not cared for: care not for their threats; and when the threatenings of a law are contemned, they lose their force. If sin tell thee thou wilt lose such a friend, incur such dangers, care not; and that weakens the force of it.  
And if thou canst not do it by reason, do it by force, by a strong resolution; resistenda sunt, non subtilitate, sed impetu. Overcome the desires of sin by a contrary resolution.  And I will be merciful to their sins, etc. 
THese that follow here are the particular instances wherein he would especially hear their prayers.  
If they humble themselves and pray, whatsoever their sins are, God will be merciful unto them.  
Now the reasons why he says he will be merciful to their sins (for so according to the former translation I rather read it.)  
That the Lord hereby might take away all objections: 
1  for some might say, their sins were exceeding great and many, and many times reiterated; why but all these are but fit objects for mercy, which triumphs over them all, as a mighty Sea swallows them up as mole hills.  
To take away that conceit, that all their humbling 
2  themselves, and prayers, and new obedience here required, is not required as a condign satisfaction for their sins: no saith the Lord, I will do it merely out of mercy; though not without these, yet not for these. There is a secret popery to think something must be given, some satisfaction must be made, as if God else would not forgive, unless they satisfy for themselves, etc. and so balance their sins. No, it is mere mercy, free forgiveness.  
To set an high price upon this gift, the pardon 
3  of sin, I will be merciful and forgive them. As if he had said, remember, that you are worthy to be destroyed, and not able to pay the least farthing. But it is of my mere pity, that thou art forgiven. So that the matter we have in hand, is a gracious promise of mercy and forgiveness, which of all points else I fall most willingly upon, which will make men come in, if any thing will do it. It is the proclamation of pardon, that must bring in pirates; when as the proclamation of rebellion drives them away. Men are more easily overcome with kindness then with threats; it is the Gospel melts and maketh men vile in their own eyes.  
But then some will say, that it is not necessary, 
Object.  that the preaching of the Law should go before, if the Gospel doth it.  
Yes, the preaching of the Law is notwithstanding as a preparative. In all that are brought up in 
Answ.  the Church, there is some knowledge in the Law that precedes, but it is the Gospel that softeneth the heart first; as ice is broken in pieces with hot water as well as with hammers, so is the heart with the Gospel, as well as with the hammer of the Law, and indeed maketh that knowledge of the Law that proceeded to be operative, and sets it a work: so as the Law in its true working cannot be without the Gospel, nor the Gospel without the Law: so as to a perfect work of the Gospel the knowledge of the Law must precede.   

Whatsoever a man's sins are, if he be truly humbled for them and forsake them, they shall be forgiven him.  
This is the main point you may observe by the way, that the Gospel was as fully preached to the jews, as to us. So you see it was here, they had the same way of being saved, that we have, as great mercy promised and dispensed. Only these great mysteries of the Gospel wherein grace and mercy is displayed, were not opened so to them as unto us; they had the promises of forgiveness as fully and clearly, but knew not the grounds of them; as Christ's incarnation, death, and resurrection, as we do; nor those glorious privileges in particular which we have by Christ. For the proof of the main point, take that one place to make it good to you, Esay 1. 18. Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be white as snow; though they be red as crimson: ●hey shall be as wool. The Prophet had exhorted them to learn to do well, etc. But the people might object: What shall we be the nearer for all this? if we be such great sinners as you have even now declared us to be? to prevent this the Prophet tells them, what though their sins be great and bloody sins, of the deepest die of guilt? (there are many kinds of red, but crimson and scarlet are the highest) yet you shall be as perfectly cleansed from all your sins as if you should see scarlet turned as white as snow, or crimson as white as wool, and none of the former dy remaining: and when he tells this to them, mark his expression, Come, let us reason together, as if he had said, this is a point requires strong reasonings to persuade you to believe it; and indeed it is a hard thing truly to believe the pardon of their sins; and the time will come when you will find it to be so: We will therefore set the Lord and your consciences together, and you shall see how the Lord reasoneth for himself, and how he will make this go●d.  
We will first prove it to you from all his attributes.  
1 From his truth, the Lord hath said it, and this is argument enough, to persuade you: And therefore 
Rule 1. From God.  having made this promise of forgiveness in the verse before, that he would subdue their iniquities and cast their sins into the depths of the Sea, he adds, thou 
1 From his truth. Mica. 7. ult.  wilt perform the truth to jacob, and the mercy to Abraham, which thou hast sworn unto our fathers from the days of old. As if he had said, you must rest persw G●d of this: for he hath not only promised it, but hath sworn it, and that oath not taken lately, but of old; there is an oath to it, and an old one, an oath that hath many witnesses, Abraham and jacob, and all the fathers that have been since: and will he not, think you, be as good as his word? and that Acts 10. 43. To him give all the Prophet's 
Acts 10. 43.  witness, that through his name, whosoever believeth in him, shall receive remission of sins. It is Saint Peter's speech to Cornelius; says Peter, we deliver this from God to you, and not only we that are the Apostles say this, but to this truth do all the Prophets, Isay, jeremy, and all the rest bear witness. Now when the Lord hath said such things, and made an absolute promise, he expects you should believe it. It is a greater sin than you imagine, not to lay hold upon such promises. See how the Lord reason's it 1 john 5. 9 10, 11. If we receive the witness 
1 joh. 5. 9 10, 11.  of men, the witness of God is greater; for this is the witness of God etc. He that believeth not God, hath made him a liar. As if he should say, will you not believe? If a man that is of an honest disposition should promise you a thing, you would believe him: and will you not believe me? As if a man had more truth in him then I have: yea further, you make the Lord a liar, if you believe not this his record of his Son, what is this record? why saith the Apostle, I will repeat it again, The Lord hath given us eternal life, and this life is in his Son, that is, whosoever believes and takes CHRIST, his sins shall be forgiven, and he shall have life. It is the pardon that brings life to the condemned traitor.  
2 But though he hath said, this is engaged sufficiently, 
2 From his mercy.  and this is much to help our faith, yet when we shall further hear and know him to be one of a merciful nature and gracious disposition, we will go the more willingly to him. Therefore add to this, how the Lord expresseth his nature to us, Exodus 34. 6, 7. The Lord God, merciful, 
Exod. 34. 6, 7.  gracious and long suffering, and abundant in goodness and truth, forgiving iniquity, transgression and sin. As if he should have said to Moses, wouldst thou know the very inward disposition and frame of my soul? this is my nature, to be merciful and gracious, etc. this is the Lords Idea, for his end here was to express himself unto us; know that this is his nature, and this will strengthen our faith in the promises, for all his promises do but flow from this nature of his, and receive their strength therefrom, and he is rich in mercy, because it is his nature.  
3 Add to this the attribute of his wisdom, and 
3 From his wisdom.  that will also help us to believe his mercies. GOD that hath made these promises is exceeding wise, and knows with whom he hath to do, he knows, that original corruption that is in us, and is the mother of all sin, he knows our infirmities, and what is in our hearts, as he that made us knows what we are, as he that makes any thing knows the inward frame of it. It is no strange thing for him to see us fall into sin. Therefore Psal. 78. 38, 39 after he had spoken of those strange 
Psal 78. 38, 39  rebellions, of the people of Israel into which they fell after their coming out of Egypt, yet saith he, He being full of compassion, destroyed them not, but forgave their iniquity, and why? because he remembered they were but flesh. And indeed, one would wonder how the LORD could forgive so obstinate a people, that had such experience of his power and mercy by those great works which he wrought afore them in bringing them out of Egypt, yet he did, because he remmebred and wisely considered what ingredients went to make up their natures; he remembered they were but flesh. So Psalm 103. 13, 14. 
Psal. 103. 13 14  the former part of that Psalm, is nothing else, but an expression of promises of forgiveness, and in the 14. verse he gives this as the reason of all, for he knows our frame, he remembereth that we are dust: 
14.  he knows whereof we are made, and therefore is exceeding merciful.  
4 Whereas there is one Attribute from which 
4 From his justice.  you object against the pardon of their sins, that the Lord notwithstanding is just, and this terrifies you and puts you off: even from this we may fetch an argument to strengthen our faith herein; for know that the Lord is therefore ready and willing to forgive, because he is just. 1 john 1. 9 If we 
1 john 1. 9  confess our sins, he is faithful and just to forgive us. This is the ground of all our comfort, that he eye just and faithful, for is he not engaged by promise, and is he not faithful to keep his promise? Again, hath he not been satisfied and paid for our sins by CHRIST? and his justice will not suffer him to require a second payment. It is just now with him to forgive, faithfulness hath reference to his promises, justice to that blood of CHRIST the ransom received, which cleanseth us from all our sins.  
5 If all these will not serve to persuade our hearts 
5 From our readiness to forgive.  to believe, the Lord descends a little lower, and helps us out with an argument of his readiness to pardon, from the consideration of what is in ourselves, consider how you would deal with your children. Psal. 103. 13. Like as a father pitieth his 
Psal. 103 13  children, so the Lord them that fear him. If a child that is yours, offend you an hundred times, yet if he come in and humble himself, you will pardon him: And will not God, when his people humble themselves? We use but such arguments as God himself doth, and do but set him and your consciences together, to reason the case: But you will object again, and say, it is possible for a child so to offend, as that a father will not nor cannot forgive him. True, but the Psalmists meaning is, not as if GOD would pardon no more, than an earthly father; but on the contrary, if you that are earthly fathers can do so much, I that am an infinite Lord God and not man, can do much more, who is Omnipotent and can do whatsoever he will, and shows his omnipotency in pardoning. I compare with this, Esay 55. 9 My thoughts are not as your thoughts. What though your sins be great and in their own thoughts unpardonable, and you think them greater than can be forgiven? but my thoughts says GOD, are not as your thoughts; he speaks this of pardoning; but as the heavens are higher than the earth, so are my thoughts above your thoughts, and my ways above yours, in multiplying to pardon. Though you could not forgive, nay though you cannot think or imagine how such transgressions should be forgiven, yet I can forgive them.  
A second sort of arguments is taken from the 
Reas. 2. From the means of conveying forgiveness.  means and instrument by which forgiveness is conveyed. We are come to JESUS the Mediator of the new covenant, and to the blood of sprinkling, which speaks better things than the blood of Abel. Hebrews 12. 24. He speaks this as an encouragement to their faith, and it is as if he 
Heb. 22. 24.  had said, consider how the blood of Abel, though but the blood of a poor man, cried so loud that it came up to heaven, that it brought down vengeance upon Cain, how loud then shall CHRIST'S blood speak? What is it able to procure for us? which speaks better things, that is, for mercy (which God is more ready to hear the cry for, then for vengeance) and this cry is not of the blood of an ordinary man, as Abel was, but of the blood of his own Son, to which purpose compare with this that place, Heb. 9 14. How much more shall the 
Heb. 9 14.  blood of Christ, who through the eternal Spirit offered up himself without spot to God, purge your conscience from dead works? As in the other place he compares it with Abel's blood, so here with the blood of Bulls and Goats; which in the old law served by God's appointment for the outward purification of the flesh, how much more, how infinitely transcendently more above our thoughts or imaginations, shall the blood of the Son of God be able to purge your consciences? we not able to conceive, nor he to express; he only says, how much more, etc. and he backeth it with two Reasons, which put together, show the transcendency of that sufficiency in Christ's blood to cleanse us: the first from the eternal Spirit, whereby he offered up himself; it was not the blood or sacrifice of a mere man, but of God: which sacrifice was in itself without spot.  
There are three objections we usually make against 
3 Objections from our sins.  ourselves by reason of our sins.  

1. That they are so many.  
2. So great.  
3. That they are reiterated and often fallen into. 
Answered,    
Now the sprinkling of the blood of Christ thus offered is sufficient to cleanse your consciences from, and to take away all these, Ezek. 36. 25. then will I 
Ezek. 36. 25.  sprinkle clean water upon you, and ye shall be clean from all your filthiness, and from all your idols will I cleanse you. The blood of Christ is the water there meant, which cleanseth from sin and filthiness; and from all, though never so many; and from filthiness, and idols, from such sins, though never so great. Ah! but I have also fallen often into them, Zach. 13. 1. His blood is therefore compared to a fountain set open for sin and for uncleanness; not a cistern, but a fountain, a continual spring perpetually running to cleanse us; so that as there is a spring of sin in us, so as we are defiled again and again, so there is a spring of virtue in his blood, to cleanse us, never to be dried up.  
The last reason is taken from the freeness of the covenant which God hath made with mankind, if 
Reas. 3. From the freeness of God's covenant. john 7. 37.  any man be a thirst, yea if any man will come, let him come and drink of the waters of life freely. See the manner how it is set down, john 7. 37. In the last day, a great day of the feast, jesus stood and cried, saying, if any man thirst, let him come to me and drink: he makes a proclamation for all to come, as also, Rev. 21. 6. and 22. 17. where he makes the like general 
Revel. 21. 6. ver. 22. 17.  invitation and adds, that they shall have it freely; so the tenor of the covenant runs: that if any thirst (those indeed that do not, have nothing to do with it) let him come and take freely; that is, I will bestow it without any other condition, but coming, without which no man can partake of it, and thirsting, without which no man will come, or prise it.  
The consideration of which covenant therefore should move us and help us to believe the truth of this point, that whatsoever our sins are, yet if we humble ourselves, etc. they shall be pardoned.  
Before I come to apply this to any man; I must 
Use. Who are excluded f●om pardon Exod. 34. 6.  exclude those whom the Lord excludes, or rather who exclude themselves. Still remember what is the last letter of his name. Exodus 34. 6. That he will not hold the wicked innocent. Thou that art a carnal man, hast nothing to do with this children's bread; thou art a Dog: which may be made good to thy conscience, out of 1 Pet. 2. ult. Like the dog 
1 Pet. 2. ult.  thou returnest to thy vomit: For in thy sickness and in thy distress didst thou not make many promises and resolutions against thy ways and courses? and after thy recovery, didst thou not return to them again with as much greediness as ever?  
2 Again, thou art such an one as dost not thirst after these promises; carest no more for them then for thy old shoes; these precious promises (which as is said before) contain in them most rich and precious promises, and none shall ever obtain them that doth not in some measure of truth prise them above all things whatsoever. Thou that never hadst thy heart broken with the apprehension of sin and God's wrath canst not come to thirst after them, and so hast nothing to do with this water of life. A man that is still whole hearted ever since he was borne, and never affrighted with sin and wrath, may hear these promises spoken of, but hath nothing to do with them.  
3 They that are hypocrites, are also excluded, for they are to have their portion in hell fire, and therefore whilst remaining such, have nothing to do with the promises. Now an hypocrite is one that is not willing to omit holy duties altogether, and yet not willing to do them throughly, one that like the Eagle soars high in fair pretences, but still hath the prey that is below in his eye, and will stoop for it upon occasion, eyeing preferment, credit, riches etc. all the while: Thou mayest be white in thine own eyes, and washed before a Communion, or so, as a Swine may be washed as well as a Sheep, but yet the Swinish nature remains.  
4 Or it may be thou art a wicked man.  
But you will say, who are those wicked men? 
Object. Answ. wicked men who,   
I will give you a description of them, which no man shall refuse, they are such as hate the Lord, nor can any man think much, if he be called a wicked man, coming within the compass of this character; for it is the note given in the second commandment. Now when we hear this, every man will be ready to say, I hope my condition is good, I am none of them that hate the Lord: but know, there are many thousands that think well of themselves, who yet when it comes to the trial will be found to hate the Lord. And therefore to try thee in this, give me 
Signs of such as hate God.  leave to ask thee but a few questions.  
1 Dost thou not hate the law? dost thou not wish that the Law were not so strict, and that it gave more liberty? Let an unregenerate man try himself by this, and he will find such a disposition in him, that he desires that the law would give him leave to commit such and such a sin; he esteems of the Law as a thing that is contrary to him, and therefore their complaint of godly men is, that their ways are contrary to ours, in the book of Wisdom. What ways? the ways of the law: for where is contrariety, there is hatred; and if they hate the law, they hate the lawgiver God, for the law is the express image of God.  
2. Again, I would ask thee, if this be not also thy disposition, that thou hast no great delight to be where the Lord is? thou hast not any delight in holy duties, otherwise than as custom, and natural conscience have made them familiar to thee; nor to be in the company of the Saints (for where two or three of them are, there God is among them) but when thou art among them, thou art as it were out of thy element; if they be such as are formal like thyself, thou canst away with them; but if they be holy, and the holiness of God appear in them, thou delightest not in them; thou couldst, it may be, be among the Saints, if they hold their tongues; but let God shine in them, than thou canst not endure to be there.  
3 Again, dost thou hate those that are like the Lord? for if thou dost, thou hatest the Lord himself: for as we try our love to the Lord, by our love to the brethren; so our hatred also. Is there a secret dislike of them, though thou knowest not why, an antipathy, though happily thou canst not give a reason of it? It is because God hath put an enmity, and there no man can put amity: all endowments, sweetness of converse and disposition, eminency of parts in the Saints, will not take away the enmity that is in wicked men against them. David was a Poet, a soldier, a man of excellent parts, wise and valiant, yet had abundance of hatred amongst men for his goodness.  
4 Again, dost thou not desire that there were no God? Couldst thou not be content to live for ever in this world, so that thou were happy here, and so there were no hell? Couldst thou not be content that there were no heaven, no GOD, no judge at the last? If every unregenerate man would examine himself, he should find this in himself. Now if any wish that such an one were not, that he were sublatus demedio, it is a sign he hates him: for that is the property of hatred, to desire the utter removal of the things hated.  
5 Again, dost thou not lie in some sin which thou knowest is a sin? Now every man that lies in a sin, a known sin, feareth GOD as a judge. Let him be a thief, and he will fear the judge, and whom a man thus feareth, he hateth, Quem metuunt, oderunt, he that walks in darkness hates the light, and God who is the author of that light. Dost thou therefore live in some evil way or other, wherein thou dost allow thyself? thou hast no interest in these promises: only those that claim interest in the promises, who make conscience of all their ways, dare not omit the least duty, nor perform it slightly.  
Lastly, consider, art thou not one of the foolish virgins, deferring repentance, not caring to provide oil in time, but thinkest thou canst do it time enough at death? and, I will come in ere I die, like the sluggard in the Proverbs, tumbling in the bed of thy sin securely, and loath to rise, turning like the door on the hinges; but still remaining upon the same hinges. The Lord hath said, Deut. 29. that 
Deut. 29.  he will not be merciful to such a man, but his anger shall smoke against him.  
But you will say, what do you preach damnation to me? will you leave us desperate?  
I answer you, we preach damnation to you whilst you are in such courses, and would make you despair of yourselves, to drive you out of yourselves unto Christ, and it were an hour well spent, to put you out of hope; but what? may we have no hope left? None, in the estate you stand, but that of the hypocrite, which perisheth with him: for if thy hope were true, it would purify thy heart, as S. john speaks. But I may pray? But if thou continuest in thy sins, thy sins shall out cry thy prayers, and at the day of thy death, when the least interest of these promises will be worth a world, it will be said to thee, that thou hadst nothing to do with them, and there was a time when God called upon thee, and thou wouldst not: and therefore then, though thou cry to him, God will not hear thee.  
But if there be any brokenhearted sinner desiring 
Use 2. To Trust perfectly in God's mercy.  to fear the Lord, and serve him sincerely, that have this witness in their consciences, that though they do not that good they would, yet they strive against all sins, allow themselves in none, whether small or great; to you I say, that of the Apostle, 1 Pet. 1. 13. Trust perfectly on the grace brought unto you by the revelation of jesus Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1 Pet. 1. 13.  trust not by halves, but trust perfectly: if I had bidden you trust in your sanctification; you might have done it imperfectly, because your sanctification is but imperfect; but seeing it is the free grace of God is brought to you as a rock to trust and rely upon; trust perfectly upon it; commit all your weight and burden to it; Heb. 6. 18. God, when he made the covenant of grace, took an oath to that end, that we might have strong consolation; this is an argument commonly forgotten among Christians, and so they want that strong consolation which they might have. Do you think it a small matter, to take an oath of God partly and in any degree in vain? God hath sworn that you might have strong consolation, and he would have it so strong, that when Satan sets upon you, it may be as a strong fortress to hold out against all assaults; why is your faith so weak then? what are the impediments? 
Impediments, to this trust. 1 Mistake in the covenant. Rom. 4. 5.   
1 One is, that we are deceived in the covenant: hath not the Lord promised to justify the ungodly, and commanded us to believe on him that justifies the ungodly? Rom. 4. 5. and bidden us come with an empty hand? and thou comest with an handful of humiliation, and sayest, that thou durst not come before, and now I can come better in: the more thou hast in thy hand, the less firm is thy hold. A man that is in danger to be drowned, cannot take hold of a Cable cast to save his life, if he keeps any thing in his hand, an empty hand takes the fastest hold: thy humiliation if true, will empty thee of all self conceit: therefore if thou through humiliation hast nothing of thine own to trust to, thou art the fitter object for mercy. Be not always poring downwards on thy sins, but look up to God, Heb. 6. They have strong consolation, 
Heb. 6. 18, 19  who have fled for refuge to the hope laid before us, which hope we have as an anchor of the soul both sure and steadfast, and which entereth into that within the veil, Verse 18, 19 This our hope is not said to be any thing in ourselves, but is as a refuge which we fly unto out of ourselves, and is laid afore us, grows not within from what is within us, and is from above: now by hope, we are not to understand the thing hoped for, or the grace of hope in us, but that sure promise of God ratified by an oath; this is the object of our hope, and so called our hope, that is it which is our refuge, and which is laid afore us, and proceeds from Gods own breast and nature; which if we anchor upon, we shall have strong consolation, both for sureness of not failing us, and for steadiness establishing our hearts; but whilst we fly for refuge to any thing in ourselves, or cast anchor upon it, we are tossed with every wave.  
2 Our daily infirmities, they also are a great 
2 Daily infirmities.  impediment. A man thinks, if I had faith, that would so purify my heart, as I should not fall thus oft as I do; which whilst I do, how can I have such strong consolation? for this I say to all upright hearted Christians, that their infirmities should not dishearten their faith and consolation, but they should rather labour to strengthen their sanctification. Say with thyself, because my sins are and have been greater than other men's, therefore I will labour more for sanctification hereafter, I will love more than others, and be more serviceable for the time to come; but say not, therefore I will doubt or despair of God's mercy. 
3 Supposed want of humiliation.   
3. Hindrance to their laying hold of the promises of forgiveness, is a conceit of their want of humiliation, as if they were not humbled enough; but if it be so much as brings thee home to Christ, if thou thirst for Christ, so as nothing will content thee till thou hast him; fear not to lay hold, this is enough, stand not upon the measure.  
Lastly, it may be thou hast not prayed enough for assurance of forgiveness, and therefore wantest 
4 Want of Prayer for pardon.  it. It is here put in as a condition, if my people pray, and among other things for this, to forgive your sins, and to give them the assurance of it. All the arguments in the world cannot persuade the heart of this, nothing but the spirit of adoption; and can so great a mercy be obtained without fervent prayer? therefore go to God, and entreat his favour, and though he defers, yet continue in prayer: for it may be the Lord also withholds it, because he would have thee set an high prize upon it: which thou wouldst not do, if thou shouldest obtain it easily: but be not discouraged, continue thou to pray still, and in the end thou shalt have it with a full hand.  
Hear you me, all ye that are upright and sincere in heart, here is your comfort, continue thus to seek God's face, and all your sins shall be as if they had never been committed by you: and what is said of the sins of Israel and judah, jer. 50. 20. The iniquity of jacob shall be sought for, and there 
jer. 50. 20.  shall none be found: so shall thine be in the day when they shall be sought for: Is not this a great and unspeakable mercy? A man shall be as if he had never committed sin: even as if he were as innocent as Adam was in Paradise. 
Object.   
But you will object and say, can sins that have been committed cease to have been committed, or cease to have been sins?  
Answer: 'tis true, that which is once done can 
Answ. The efficacy of sin taken away in forgiveness  never be undone. All the acts remain as things once done, so as it may be said, they were committed, and were thus heinous; when therefore it is said, there shall be none, the meaning is, they shall be of no efficacy, they shall never be able to do you hurt, as our Saviour said to his Disciples, Luk. 10. 19 
Luke 10. 19  You shall tread upon Serpents and Scorpions, and they shall not hurt you, so I may say of sin, it shall not hurt you, because the sting is taken away in and by Christ; or as that fire in Nebuchadnezzars' furnace, it had power enough to burn others, but not so much as to sing an hair of the three children, because Christ was with them; so those sins which would sting and shall sting others to death, because of their impenitence, yet shall do thee no hurt, but fall off like the Viper off from Saint Paul's hands, but not hurt thee. It is an opinion of some, that GOD can see no sin in his children, because, they say there are none (when a man is once in Christ) son to be seen: But that is not the meaning of that saying, God sees no iniquity in jacob: they are there, but as in a debt-book crossed and cancelled though the lines be drawn over, yet the sums may be read, yet so as they cannot be enacted, or sued for, because they are crossed and cancelled. A falling star loseth its light by little and little, and when it comes to the earth, it goes quite out: so when sins begin to fall from their proper element and Sphere, that is an unregenerate heart, where they had dominion and reigned and moved as in their Orb, the light and influence of it decays, and shall at length both in the guilt and power of it wholly vanish.  
I will also add to this, this caution: the Saints must know that for all this, their sins are retained, 
Caution. Sins of the Saints retained till actual repentance.  till they actually repent again, the Lords wrath is kindled against them, and they may feel such effects of it as may make their hearts ache. Thus the Lord met Moses, and would have slain him in the Inn for neglecting that ordinance of circumcision; the sin was not forgiven till he had humbled himself, and amended his fault; so GOD was angry with the Israelites that fled before their enemies, till the accursed thing was taken away: So when David sinned in the matter of Vriah, it is said in the end of that Chapter 2 Sam. 11. 27. The thing that David had done displeased the Lord, and there was the wrath 
2 Sam. 11. 27.  of a father against him, though not of an enemy: and when was it that GOD was well pleased with him again, but when he had humbled himself and repent? Therefore that you may have strong consolation, search and examine your hearts and lives, see that there be no way of wickedness unrepented of in you, before you apply all these promises, which then you may do to your comfort.  
Somewhat is now to be said, even to those 
Use. 3 Exhortation to be humbled.  whom before we excluded; for the end of our preaching is not to shut them for ever out. If the LORD will be merciful to our sins, if we be humbled; there is an open door for those that are without, a ground, to exhort them to come in. Come, and welcome. God is exceeding merciful, and ready to forgive, and receive you. If any thing will draw men in, they are the promises of mercy; the Hue and Cry makes the Thief to fly away the faster.  
The Proclamation of pardon brings the Rebels in, and what greater motive can we use than this, that whatever your sins are or have been, never so great in themselves and aggravated with never so many circumstances, yet if you will come in and humble yourselves, and turn to God, God will be merciful to you. No matter what thy sins have been: all the matter is, what thy humility is, what thy resolutions to confess and forsake thy sins are; thy have not gone beyond that price which hath been paid for them: And God will not only pardon their sins but also leave a blessing behind. If you indeed should come thus to any man whom you have offended, he would say, what are you not ashamed to come to me having wronged me thus, to look me in the face? not to ask forgiveness only, but to ask such a kindness, such a favour at my hands also? how could you have the face to do it? But the Lord, he never gives that answer, for he is not as man, jer. 3. 11. Though if a man put away his wife, and she becomes 
jer. 3. 11.  another man's, he will not receive her again; yet return to me, says God. It is possible for men to commit such sins, that men cannot forgive, but God can pardon any.  
You know the pernicious counsel which Achitophel gave to Absalon; to go in to his father's wives, to make an irrecoverable breach between his father and him, judging it such an injury, as David would never put up, yet return to me says God. God can pardon any, I will scatter thy sins as a mist, and thine iniquity as a cloud.  
Some sins are small as mists, some more great and grosser, as a cloud. God's mercy is able to scatter both. Do not say, oh I had been a happy man, if I had not fallen into this or that sin, I had then been pardoned. 'tis true, that in respect of God's dishonour, it had been better thou hadst not committed it; but yet this I will say, that in respect of obtaining pardon thou mayest be happy notwithstanding: if thou humble thyself, this sin will not bar thee from happiness; but thou mayst be in as good a condition after thou art come home as any other whose sins have been smaller: and know that when thou art once come home, God looking upon thee in Christ, all thy sins displease him not so much, as thy repentance in and through Christ pleaseth him.  
But how shall a man be persuaded of this God's 
Quest.  readiness to forgive?  
Consider that place, As I live, saith the Lord, I will not the death of a sinner, but rather that he turn 
Answ. God's readiness to forgive.  from his wickedness and live: He hath taken an oath for it, that he delights more in saving than in destroying: and you may believe him. Consider also what Christ was wont to do in the days of his flesh: and he is still as merciful an high Priest as ever: None were more welcome to him than Publicans and Harlots, that came with repentance to him; and he is as ready to receive us now as them then.  
I doubt not but that Christ is willing, but what 
Object.  will God the Father do?  
It is certain, that he is not willing to have his 
Resp.  Son's blood spilt in vain, which should be of none effect, if such sinners as you are should not be saved: Hereby the blood of Christ is improved, that it is sprinkled on many for great sins. Think not therefore that God is backward to pardon, Psal. 
Psal. 130. 3, 4  130. 3, 4. There are two arguments more to help us in this, If he should mark what is done amiss, who should stand? none should be saved. Now it is not his will that all flesh should perish, and therefore he will not take the advantage to cast men clean off for their sins; again, none else would worship him. There is mercy with thee, that thou mayest be feared: It is his full purpose to have some servants to fear and worship him. Yea shall I go further? God is not only ready to forgive, but desirous of it, yea he is glad at the heart when a great sinner doth come in: which is noted to us in the Parable of the lost sheep, and the lost groat: how did the woman rejoice for the finding of her groat, and the Shepherd for his sheep? And likewise in the Parable of the lost Son, how glad was he when he heard that his Son was coming home, that yet had lived riotously and spent his goods? it was to show, that GOD was so affected, when a great sinner returns to him. Besides, he doth not only say, if you will come, I keep open house, I will not shut you out; but inviteth them, calleth them; yea more, sends his ministers to fetch them in; yea more, entreateth, beseecheth, commandeth, threateneth.  
But you will say, is it possible, that I should 
Object.  be forgiven, that have committed so many sins, so great, so heinous, and continued so long in them?  
Yes, it is possible for you. Mark that place, 
Answ. 1 Cor. 6 9  1 Cor. 6. 9 He reckons up as great sins, as can be named. And such were some of you, but now you are washed. You see what kind of people there were forgiven, whence we may gather, that those that are guilty of those sins now may be forgiven as well as then, such were some of you. Whosoever thou art, it is no matter what thou hast been; all the matter is what thou wilt be. Put case, any of the old Prophets should come to thee, or any man in particular, and say, wilt thou be content now to turn to GOD? if thou wilt, all thy sins shall be washed away, and thou shalt be made an heir of Heaven: it would cause him that hath any ingenuity, to relent and say, LORD, canst thou now be so merciful to me as to forgive me after all this? lo LORD, I will come in and turn unto thee.  
I ask thee this question, whether art thou content to quit all thy sins presently upon assurance of being received, if thou dost? if thou answerest no, art thou not worthy to be destroyed? if yes, is not this great comfort?  
But some may say, if heaven gate stand thus wide open, I may come and be welcome at any time. Thou vile wretch, that darest to have such a 
Refusal of the offer of grace dangerous.  thought! Dost thou not know, that every such refusal of such an offer is so dangerous, as it may put thee into hazard of never having the like again? If the gate of heaven stood thus always open, why then did God swear in his wrath of some Israelites, that they should never enter into his rest? and what is the reason that God said of those that were invited to the feast, but refused to come, that they should never taste of it? The reason is there given, it is said, the master of the feast was full of wrath at the refusal of his offer, both because his love and kindness was despised: that filleth a man with indignation, and so the Lord: and also because the thing offered was of so much price; it being the kingdom of heaven, and the precious blood of Christ. Therefore whensoever such an offer is made and refused, God is exceeding angry. There goes an axe and a sword with this offer, to cut down every tree that will not bring forth good fruit. Say not when you hear of this offer, I am glad there is such a thing, I will accept of it another time, but it comes too soon for me now. Consider this, that the end of the coming of the Lord jesus, was not only to save the souls of men; if only so, then indeed this might have been done at any time, even at the last: but his end also was, Titus 2. 14. That he mtght purify to himself a 
Tit. 2. 14.  peculiar people, zealous of good works, ' which is a greater end than that which went before in the verse, to redeem us from all iniquity, to purchase to himself a people that should serve him in their life time: and canst thou think, that thou that hast served thy lusts all thy life time, shalt yet be accepted at death? It is a common saying with you, that if a man be called at the eleventh hour, he shall be received: 'tis true, if thou be'st called then first, and not before, as the thief, who was not called afore, was then accepted: but what if thou hast been called afore, and hast not accepted, but put off till death? thy case then will be exceeding dangerous. Again, I ask thee, what is it makes thee resolve to come in at death? If love to Christ, than it would sooner; if to thyself, how shall such conversion be accepted?   

Come we now to the last words. And I will heal their land. WE have these three points may be observed out of them.  
1. That all calamities and troubles proceed from 
Doct. All calamity is from sin.  sin; this I note from the order of the words: he first forgives their sins, then heals their land.  
2. That if calamities be removed, and sins be not forgiven; they are removed in judgement, not in mercy.  
3. That if sin be once forgiven, the calamity will soon be taken away.  
For the first, all calamity is from sin, troubles from transgression. In the chain of evils, sin is the first link that draws on all the rest; as grace is in the chain of blessings and comforts. Consider this in all kinds of judgements, which we may reduce to three heads. 
3 Kind of Iudgemen●●   
1. Temporal calamities, about the things of this life, they are all from sin, both public and private. What was the reason of Salomon's troubles? The Lord stirred up an adversary against him, because he departed from the Lord, and had set up idolatry: so the sword departed not from David's house, because of his sin with Bathsheba, and the murder of Vriah. So Asa, 2 Chron. 16. 
2 Chron 16  the Prophet tells him, Hence forth thou shalt have war, because thou hast not rested on the Lord. I could give a hundred instances for this.  
2. Sort of judgements are spiritual, which are much more grievous than the former; when a man is given up to his lusts, and to hardness of heart: and this proceedeth from some other sins that went before; and it is a sure rule, that you never see a man given up to work uncleanness with greediness, or to such open scandalous sins, but the first rise of it was his unconscionable walking with God in secret, as the Apostle Paul says of the Gentiles. Rom. 1. 20. to 24. That because when they 
Ro. 1. 20, 24.  knew God, they glorified him not as God, God gave them up to vile affections, So Psal. 80. 11, 12. But my people would not bearken, and Israel would none of me: 
Psal. 80. 11, 12.  So I gave them up to their own hearts lusts, and they walked in their own counsels. As if he had said, I used all the means: they still refused, and would none of me, and therefore I gave them up. Seest thou a man given up to a lust, his heart so cemented to it, as he cannot live without it? know this is in judgement to him for some unconscionable walking before, and not practising according to his knowledge.  
3 There is yet a judgement beyond these, when the Lord forsaketh the creature, and withdraws himself from a man; which though men do little account of, is the fearfullest of all others. The loss of God's presence is a loss unvaluable. Take a man that makes wealth or honour his God, take that prop from him, and how doth his heart sink within him? how much more, when the true God shall be departed from a man? that God that is the God of all comfort, if he be withdrawn, the heart sinks into a bottomless pit of horror; as when the Sun is gone, all things run into darkness. All comfort is from some measure or degree of God's presence, though men do not take notice of it; which when it is taken away, there remains nothing but horror and despair: when God was departed from Saul, 1 Sam. 16. he from that day 
1 Sam. 16.  ran into one error after another, in his government, till he was destroyed; and the cause of this was sin; he had cast off the Lord, and therefore the Lord rejected him. The like was Cain's case, Gen. 4. His judgement was, to be banished from 
Genesis 4.  the presence of the Lord, which he acknowledgeth to be an insupportable punishment, which he was not able to bear.  
When any trouble is upon thee, stick not in the 
Use 1. To see sin in all troubles.  rind and ba●ke of it, but look through it and beyond it, to the inward root of it; look to sin as the cause, and thou shalt find it so: it may be the immediate cause and instrument may be some outward thing, some enemy of thy disgrace, some sickness, etc. but who hath permitted them to work? is it not the Lord? and what is the motive of his permission but sin? men may have many several motives to do this or. that, but nothing moves the Lord but sin and grace. When an enemy comes upon thee, say not, this man is the cause of this evil, but the Lord hath suffered him to work, and sin hath occasioned this suffering, 2 Chron. 12. 5, 7. Shishak was but the viol, through 
2 Chr. 12. 5, 6, 7.  whose hands God poured out his wrath; so I may say, sickness is but the viol, it is the Lords wrath that is poured out in it. Amend this common error, that men are ready to seek out the natural causes of the evils that befall them: if it be sickness, they look to such a distemper in diet, or cold, etc. as the cause of it: so if they miscarry in any enterprise, what folly and oversight hath been the cause of it? These are but the natural and immediate causes, but Christians should look to and seek out to the supernatural. When there came a famine upon the land of judah for three years, 2 Sam. 21. 1. the natural cause was evident, which 
2 Sam. 21. 1  was a great drought (for that famine was healed by rain afterwards) and so in those hot country's famine came by drought alone, but David rests not here, but went to the Lord, and enquired out the reason, the sin that should be the cause of it: And God told him it was for the sin of Saul, and his bloody house in slaying the Gibeonites: as wise statesmen, when they find a mean person in a treason, they rest not there, but seek further what deep heads was in the business, and who was the contriver of the plot. When jacob saw the Angels descend and ascend, he looks to the top of the ladder, and saw the Lord there sending them to and fro. Look not to the stairs of the ladder, one or two that are next to thee, but to the top of the ladder, and there thou shalt see the Lord sending one Angel to do thee a mischief, another to be a Saviour to thee. If you say, how shall I know for what sin it is? Pray earnestly, and inquire as David did, and as joshua did, when he saw the people fly before their enemies, that God would reveal to thee the particular sin; and if thou canst not find out the particular sin (for it may be some sin long ago committed, or some secret sin) yet be sure that sin is the cause of it; for as in the works of nature, we know the vapours arise out of the earth, and ascend invisibly, but come down again in storms and showers which we are able to see, and are sensible of; so the judgements may be open and manifest enough, but not the sins, but some secret sin that past by thee without notice taken is the cause of it.  
Learn hence to see sin in its own colours; 
Use 2. Sin hard to find out.  sin is a secret and invisible evil, and in itself as abstractly considered, is hard to be seen of the best: therefore look upon it as it is clothed with calamities; and when you view it under the clothing, you will have another opinion of it than you had before. If you should know a man, who, whersoever he comes, doth nothing but mischief, poisons one, stabs another, etc. and leaves every where some prints of his villainy; how hateful and terrible would he be unto you? it is sin that plays all these reaks among us; if sin come upon a man clothed and armed with God's wrath, as it often doth at death, than it is terrible. Why do we not look upon it thus at other times, but because we do not behold it in the fearful effects of it, as then in the wrath due to it we do? Sin is the same at all times else, but our fancy is not always the same, as the body is always the same, though the shadow be greater or lesser: that which we now count a small sin, as swearing, and petty oaths, will one day be terrible; such a sin as was committed by Ananias and Sapphira would seem small, it may be, to you in itself alone, but see it clothed with that judgement that befell them dying at the Apostles feet; so see the sin of ahab's oppressing Naboth, which you may look at but as doing a little wrong to a poor man, by a great man, but see it clothed with ahab's death, and the dogs licking his blood, and it will appear to be most heinous; so the profaneness of Nadab and Abihu, offering strange fire.  
Learn, that if you would remove the cross, you must remove the sin first. You may observe 
Use 3. How to remove crosses.  it in diseases, that twenty medicines may be used, and yet if you hit not right upon the cause of the disease, the patient is never the better; but if that be removed, the symptoms presently vanish: so when some cross is upon us, we set our heads, and hands, and friends a-work to remove it, but all in vain, whilst we hit not the cause, and that is sin, which whilst it continues, the cross will continue.  
The reason why our peace and prosperity is entertained with so many crosses and troubles is, because our lives are interwoven with so many sins. The cause of God's unevenness in his dispensations of his mercy towards thee, is the unevenness of thy carriage towards him. Hast thou a healthful body, a sure estate, many friends? Think not that these shall secure thee: see Adam in paradise, Solomon in his glory, David on his mountain, which he thought made strong; and you shall see Adam, when sin had made a breach upon him once, quickly made miserable; and sin bringing in upon Solomon an army of troubles after it; and upon David in the height, sin bringing in upon him the hazard of his kingdom, the rebellion of his son: sin in a man's best estate makes him miserable, and grace in the worst estate makes a man happy. Saint Paul with a good conscience was happy in prison, David through faith was happy at Ziglag.  
But you will say, how is it, that calamities thus 
Object.  follow upon sin? we feel no such thing: and thus because it is deferred, the hearts of men are set to do evil.  
All this is to be understood with this caution, that sin when it is perfected, brings forth death, 
Resp.  and not till then. God stayed till Ahab had oppressed Naboth, and gotten possession, and then when he was seen, God sends the message of death to him, What, hast thou killed, and also taken possession? Thus judas, he was a thief whilst he kept the bag, and went on in many sins in Christ's family, and Chri stlets him alone, and he goes on till he had betrayed his Master; and then when his sin was perfected, and come to its full ripeness, then at last CHRIST comes with judgement upon him. There is a certain period of judgement, and if the Lord stay execution till then, thou hast little cause to comfort thyself, Eccles. 8. 11, 12. Because sentence 
Eccl. 8. 11, 12  against an evil work is not speedily executed, therefore the hearts of men are set to do evil: As if the wise man should have said, Go to you, you that have peace, and comfort yourselves in this, that whatsoever the Word and the Ministers threaten, yet you feel nothing; yet remember that as soon as the sin is committed, the sentence goeth forth, (& therefore he useth the word sentence to express this) though it be not so speedily executed, yet it goes forth at the same time with the commission of the sin. The sentence, you know, is one thing, the execution another; and many times there is (and so may be here) a long distance betwixt the sentence of the judge, and the execution of it: So as his meaning is, that execution is deferred. Therefore flatter not yourselves; sentence is gone forth, and execution will follow. For the amplification of this, that vision of Zachary seems to make it good, Zach. 5. When swearing 
Zach. 5. 2, 3  and theft had been committed, Verse 3. He saw a flying roll, Verse 2. Which Verse the 3. is interpreted to be the curse that goeth over all the earth, for him that stealeth and sweareth, Verse 3. which curse may be upon the wing long ere it seizeth on the prey: but it goes forth as soon as those sins were committed, that is, the execution may be deferred: which is there further showed in the parable of the Ephah, which sets out (as there) the measure of the people's iniquities, for so, Verse 8. he says, this is wickedness, which until it be filled, hath not the weight of lead laid upon the mouth of it, it being a long while ere God comes to execution, and not till their sins are full, the plummet of lead being laid; as it signifies that then their sins are sealed up, with the weight of lead rolled upon them, that none might be lost or forgotten, but God remembers them all: and then he saw two women come, and the wind was in their wings, Verse 9 that is, when their sins are thus full, and their measure sealed up, their judgement comes swiftly like the wind, and carries it into Shinar, and there this wickedness is set upon its own base, that is, in its proper place, a place of misery, as hell is said to be judas his own place. Sin may sleep a long time, like a sleeping debt, which is not called for and demanded for many years: but if a man hath not an acquaintance, the creditor may call for it in the end and lay the debtor in prison. It was forty years after Saul's slaying of the Gibeonites ere execution went forth, and vengeance was called for it. So joabs' sin which he committed in slaying Abner (which was slaying innocent blood) slept all David's time, till Solomon came to the crown.  
Do not therefore as ill husbands in debt, that suffer the suit to run on from term to term, till they be outlawed, and pay both debts and charges, and all. Thy sins are a bringing swift damnation, and it slumbers not: it is on foot already, and will overtake thee, and meet at thy journeys end, the end of thy days. Let it therefore be thy wisdom to take up the suit and compound the matter with God betimes, else thou shalt not only pay the debt and smart for the sin itself, but for all the time of God's patience towards thee, the riches of God's patience spent, and bear all the arrearages, Rev. 2. I gave her space to repent, but she repented not; 
Revel. 2.  God meant to make her pay for all the time he gave her to repent in.   

The next point from these words is:  
That if the calamity be removed, and the sin be 
Doct. Calamities may be removed in judgement  not healed, it is never removed in mercy, but in judgement.  
He doth here promise first to forgive the sin, and then to heal the Land; so as if he should have healed the Land without forgiveness, it had been no mercy.  
Because sin is worse than any cross whatsoever. If therefore he takes away the cross, and 
Reas. 1.  leaves the sin behind, it is a sign thou art a man whom the Lord hates. When a Physician takes away the medicine, and leaves the disease uncured, it is a sign the party's case is desperate; or that the Physician means to let him perish.  
Because the Lord doth nothing in vain; if therefore 
Reas. 2.  an affliction doth a man no good, it must needs do him hurt; for that which doth neither good nor hurt, must needs be in vain. That was a property of the Idols of the Heathens (which are called the vanities of the Heathen) that they did neither good nor hurt: And such should Gods actions be. Therefore if the cross doth a man no good by healing his sin, it must needs do him hurt. You will ask what hurt? It doth aedificare ad Gehennam, builds thee up to destruction. If you saw a corrasive applied to the live flesh, and to eat out that, and not the dead, you would say it were applied for hurt: So if you see an affliction that works upon the live flesh, that wounds the heart with sorrow, but takes not away the sin, such a cross you would reckon not the medicine of a friend, but the wound of an enemy.  
By this thou mayest judge of thine estate, and of 
Use. How to judge of our estate.  God's love to thee, by the issue of thine afflictions. 'tis true, that all kinds of crosses fall alike to all, sickness, poverty, etc. upon the godly and the wicked; the difference is only in the issue: The same Sun sh●nes upon all, but it hardens one, and it softens another; and the same wind blows upon all, but it carrieth one Ship into an Haven, and dasheth another against a rock. Consider therefore whether thy afflictions brings thee home to the Lord, or whether it drives thee from the Lord upon the rocks. 'tis a common observation, that when physic works not, you say the party is mortally sick: So when afflictions work not, it is a sign he is a man of death. If, as Matth. 7. He that takes not an admonition from his brother, is desperately wicked, either as a Swine to trample on it, or as a Dog to devour: How much more, when a man is admonished by God himself, and is worse after it? Now every affliction is an admonition from the Lord. In the fifth of Esay when God had pruned his Vineyard, and it did it not good; it was then at the next door to destruction, and laying waist. If therefore thou hast had some great affliction, and now it is off; think with thyself what profit and good came to thee by it. Did it come from God's providence, or not? if it did, there was something he intended, and which it did imtimate to thee: If thou then didst suffer it to passeby without taking any notice of God in it, or if thou didst, yet art not reclaimed, God must needs be exceedingly provoked, he will suffer the tree to stand one year or so, to see if it will bring forth fruit, but if it doth not, then says, cut it down.  
There are certain times wherein the LORD by affliction, shows himself (as it were) to a man, makes apparitions, so as a man may grope after him and feel him, and take notice what he would have. If such pass away, and no good is done, it is no presage of health, as is that sickness which comes by physic, but of destruction; 'tis but as a drop of wrath forerunning the great storm, a crack fore running the ruin of the whole building. Seek not therefore in distress, so much to have the cross removed, as the sin, james 1. Rejoice, says the Apostle, when you fall into sundry tentations; which he would not have said, if healing the sin had not been the greater mercy, than the enduring the affliction is grievous and dolorous; and if thou hast an affliction on thee, say, 'tis best, I will be content to endure it still, for God means me good by it: on the contrary, if thou lashest out, and yet art in health and prosperity, etc. and thy sins still continue, but thou art not afflicted, and God suffers thee to thrive in sin; it is a sign God will destroy thee, that he leaves thee waste as a vineyard, to be overgrown with briers and thorns.   

And the last doctrine is,  
That, take away the sin, the cross will surely follow, and be taken away also: either it, or the sting of 
Doct. 3. Sin removed, calamity removed.  it; so as it shall be as good as no cross. An Affliction consists not in the bulk of it, but in the burden. What is a serpent without a sting? what is a great bulk, if it have no weight? God can so fashion the heart, as that it shall not feel the burden of it.  
1. Because crosses do come for sin. Indeed, some are not for sin, but for trial, for the confirmation 
Reas. 1.  of the Gospel; some for the glory of God, as that blindness in the blind man; some for trial only, as Abraham's offering up his son, yet for the most part they come from sin.  
2. God never afflicts but for our profit: so says 
Reas. 2.  the Apostle, Heb. 12. Our fathers after the flesh corrected us, not always for our profit, but they out of passion oftentimes; but, He for our profit: Now when he hath thereby made us partakers of his holiness, and so we have ceased from sin, than he will cease to afflict.  
It was otherwise (you will say) with David: his 
Object.  sin was forgiven, as Nathan told him, and yet the cross was not removed, for his child died, and the sword departed not from his house.  
There is an exception in these two cases.  
1. Of scandal, when the name of God is blasphemed: 
Answ.  then though he forgive the sin, yet he may go on to punish for his name's sake.  
2. When we are not throughly humbled: for there may be true repentance, when our lusts are not enough mortified: God doth it, that the heart may be the more cleansed. Thus David Psal. 51. cries out of his broken bones, and why? his heart (he says) was not cleansed, and therefore he prays for a clean heart and a right spirit.  
This affords matter of comfort. When any 
Use. Comfort in afflictions.  judgement is upon us, we are apt to think we shall never be rid of it: but if thou canst get but thy heart humbled, and thy lusts mortified, God will take away the cross. It is our fault to say, when we are afflicted, that we shall never see better days: why so? is not God able to remove it? and if the sin be removed, he will be willing also. No man is in an hard case, but he that hath an hard heart: we are apt to think in all conditions, that what is at present, will always continue; if we be in prosperity, we are apt to think as they in the Prophet, that to morrow will be as to day, and much more abundant; so if in affliction, to say also, that as it is to day, it will be to morrow, and so for ever. But know, that if you humble yourselves, and turn from the evil ways, God will take away the calamity. There is an excellent place for this, 1 Pet. 5. 6. Humble yourselves under the mighty hand of God, and he shall exalt you in due time. When a man is humbled by God, let him humble himself, and then God will exalt him; that is the due time, and he will not stay one jot longer. And that which I say of present affliction, I say also of crosses for the future, which you may fear, that your sins will bring; That if you humble yourselves, and turn from your evil ways, God will be merciful to you, and heal you.  
FINIS.