SERMONS PREACHED BEFORE his MAJESTY; and upon other special occasions: Viz.  

1 The Pillar and ground of Truth.  
2 The New Life.  
3 A sensible demonstration of the Deity.  
4 Exact Walking.  
5 samuel's support of sorrowful Sinners.   
By the late faithful and worthy Minister of jesus Christ, JOHN PRESTION Dr. in Divinity, Chaplain in ordinary to his Majesty, Master of Emmanuel College in Cambridge, and sometimes Preacher of Lincoln's Inn.  
LONDON, Printed for Leonard Greene of Cambridge, and are to be sold by james Boler, at the Sign of the Marigold in Paul's Churchyard. 1630.   

To the Reader.  
THE AUTHOR himself, being hindered by death, from digesting his thoughts into Tractates more accommodate for all men's use, presaged notwithstanding, a little before his death, that they would be pressed into public view by one or other, which might perhaps be less careful; who that he might prevent, he bequeathed the care of those Sermons that were only preached at Lincoln's Inn, to those his worthy friends, by whom you see them faithfully set forth, who living in the City, were better conversant with those that took them from his mouth: All others whatsoever unto us, who (though much more unworthy and unable) were yet more frequently his Auditors in other places, and had reason fully to know his Doctrine, manner of life, purpose, &c should therefore be more guilty of ungrateful negligence, if any of those Lamps, into which he emptied the golden oil out of himself, should not by us be lighted up to serve the Temple, to which undoubtedly by him they were devoted. Moved therefore with the necessity of our duty, their former good example, and the successful entertainment the rest have found, we do here adventure into light these five short Sermons, preached at special times, and in Auditories of greatest worth and expectation, and accordingly composed of more exact materials, and closer put together, which in him may well be pardoned, who in all his other works did bow his more sublime and raised parts to lowest apprehensions. We have laboured what we could to discharge the trust by him reposed in us, and desire that others would be pleased to forbear the putting forth of any thing of his, without acquainting some of us therewith, by him deputed for that work; who as soon as may be will be careful to present thee with what else soever we shall think useful: the Lord grant they may do as much good as the Author of them did intend.  


T. G.  
T. B.     

THE PILLAR AND GROUND Of TRUTH.  1. TIM. 3. 15. But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the Church of the living God, the pillar and ground of the Truth. 
THere are two main principles, upon which the whole frame of Popery is founded; first, That the Church of Rome is the only Catholic Church: secondly, That the Church cannot err. By which latter principle they have brought on themselves a desperate necessity, never to amend or reform whatsoever is once decided by the Church. These are the principles they first instill into their Novices; these are the trains, wherewith they seek to win men to themselves: for when they cannot prove their points in special and particular, they take them all in gross, and by this one principle (Our Church, which cannot err, hath so decided it) they prove a bundle of them altogether. So when they can show no ground in Scripture for their clouded, ungrounded, superadded opinions, they fasten them and hang them all upon this pinnacle of the Church, which because it is infallible, admits of no examination. And whereas truth seeks out no corners, desires to see the light, and come to trial; Popery delights to hide itself in these obscure and uncertain generalities. As for example: ask them what ground they have for invocation of Saints, worshipping of Images, Indulgences, superadded Sacraments, and a multitude of superstitious ceremonies; their answer is, The Church hath so decided, and her decrees are all infallible, and not to be examined by particular men, which are inferior. So that pull but this pillar down, as Samson did, and the whole frame of Popery, with all that stay themselves upon it, comes presently tumbling down.  
Yet because they think it too improbable a course to build all on the naked assertion of the Church, which is only to interpret and not to make the Text, therefore they bring in Traditions, which they call unwritten verities, and make them of equal value and credit with the Text: but if you ask them what these unwritten verities are, and how they may be known from counterfeit; they say only the Church can tell that, to whose custody they were committed, and who only is able to judge infallibly, which are the genuine Traditions, and which not. And if Scripture at any time be brought against any of these points, they say it belongs to the Church of Rome to declare what books of Scripture are canonical, what translation is authentical, what interpretation must be the sense of Scripture, and in effect they will be only judged by themselves, and whatsoever we say, they choke us with these principles, Theirs is the only Church, and, The Church can never err.  
Now of all places of Scripture, whereby they would vindicate to themselves this privilege, this verse that I have read is one of the chiefest; but how justly, we are now to consider.  
Says the Apostle to Timothy, I have written unto thee, that thou mayest know how to behave thyself in the house of God: as if he should say, It is of much moment that the house of God be ordered and kept aright, be swept continually and purged, because it is the Pillar and Ground of Truth, that is, the ground and place where truth (which is the households food) is nourished, and doth grow; into which if falsehood creep, their food will soon be poisoned, and so not nourish but corrupt, not fit them to salvation but destruction: so that the Apostle in this verse hath this double scope.  
First, to describe the Church by this distinguishing property, that it is the Pillar and Ground of Truth, that is, Truth is the sign, whereby this house of God is known from other houses.  
Secondly, he says, in the house of God etc. not in the Church of Ephesus, lest any should conclude (as now the Papists would) that the truth were so nailed and fastened to any one particular house or pillar, that it could never be taken down from thence, and hanged up in another place; which is flat contrary to the scope of the Apostle in this place, who in the beginning of the next chapter shows evidently, that in the later times some should depart from the faith, and give heed to seducing spirits and doctrines of Devils, forbidding to marry, and commanding to abstain from meats.  
The Papists would make us believe, that because the truth was once at Rome, it is there still. Indeed the house and place where once it was, they may still show perhaps; but the inhabitant is now departed, and the truth, which was the sign, is taken down, and hanged up elsewhere, in stead whereof these very errors hang, which the Apostle doth foretell to be the signs of Truth's departure, forbidding to marry, and commanding to abstain from meats. If they object, they forbid not all to marry. I answer, no heretic or people since the beginning of the world, did ever do it, nor is it credible that any ever will; for then the world would soon be at an end: but they forbid some to marry at any time, as the Clergy; all at sometimes; and that not as a precept of conveniency, but necessity and holiness.  
The Papists indeed say, thatthe Church is so the pillar and ground of truth, that there is no truth but what comes from the Church, & that whatsoever comes from the Church is true infallibly, and not subject to error: but this cannot be the Apostles meaning here. First, there may be truths in other Writers that are not of the Church: though the Garden be the most convenient and ordinary place and ground of herbs; yet some Violets may be gathered in the Woods, and on the highway side.  
By Truth therefore here is meant divine and sacred truth, a plant of Gods own Garden, not growing in the Wilderness and Waste.  
Besides, as some truths may be found without the Church, so some errors may be found within the Church: though the Garden be the proper ground and place of herbs, yet weeds may also grow there, as tares may in the field, which notwithstanding is the proper place of wheat.  
Again, when he saith, The Church is the pillar and ground of truth, his meaning is, that in the Church of God, the truth ought always to be preserved and kept, that is, those that profess themselves to be the Church, aught to maintain the truth; that is their duty, which they are bound at all times to perform: but it's no good consequence to infer, A thing is surely done, because some aught to do it; for men do not always perform their duties, nor discharge the trust that is committed to them.  
Lastly, it is to be marked, that the Apostle saith in general terms, The Church is the pillar and ground of truth, not this or that particular people, of Ephesus, or Corinth, or Rome, or any other city or country; for the Church may make a progress, from one people to another, as now it hath from those famous cities of Asia unto other parts. Indeed while the Church continues in a place, so long the fundamental truths continue, but when she changeth habitation, the truth goes with her; for these cannot dwell asunder: while the Church continued at Rome, so long the truth continued, but no longer.  
If they object, that a pillar is the prop and 
Object.  sustent aculum of that building wherein it is, and therefore cannot be removed to another place, unless the building be destroyed and perish: since then the Church of Rome was once the pillar and ground of truth, it is so still.  
I answer, the Apostle in this place speaks of a pillar, not more architectanico, as understanding 
Ans.  by it some essential and inseparable piece of the building, but more forensi, for such a post or pillar, on which tables and proclamations, and such things are wont to hang; and from such pillars, such things may soon be separated. Such a pillar was this people of Ephesus, which stood long after the truth was taken down and Mahumetanisme hanged up in stead thereof. And that its thus meant, appears by the other word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, joined with it, which signifies a seat or receptacle, at all times separable from what is in it. And indeed (as before I said) the Church is the ground of truth, as the garden is the ground of herbs, which we know, may be plucked up and planted in another place. As therefore that which hangs on the pillar may be plucked down, or other things hanged with it, as herbs may be translated from one garden to another, or weeds grow with them; so that people which are now the Church of God, may cease to be so, or continuing the Church, may be obnoxious unto errors.  
And that this is the meaning of the place, and not that which the Papists hence deduce, namely, That the Church cannot err; may appear by these reasons.  
First, not to be capable of error, is the inseparable attribute of God himself; for God and truth are terms convertible, which cannot be said of any creature; because to creatures, truth is a rule, from which they may decline; as the Carpenter's hand may from the line that guides it. Truth is not of the essence of a creature, as it's of Gods, and therefore separable and distinct; as the Carpenter's line, is a thing distinguished from his hand, and therefore may be separated, his hand may sometimes deviate and go awry. The decree and will of God is the rule itself, and from itself it cannot deviate or err; but the creature hath a line of rectitude, drawn to it by the Scripture, from which, though now the facto it doth not swerve, yet de possibili it may. Esa. 8. 20. To the Law and to the Testimony; if they speak not according to this word, it is because they have no light in them. As if one should say to a Pilot, Know that in your eye, and in your hand, there is no inseparable and inbred rule, to guide you in your course, but here is a compass for to direct you; if you look beside this, or neglect this, you will fall upon the rocks and sands: so the Lord saith to his Church, Know that in you there is no inherent selfe-sufficient light, but here is my word, to be a lantern to you; if you keep not your eye on this, you may err quickly, and make shipwreck of your faith.  
Secondly, where there is ignorance there may be error; for ignorance is the cause of error, as darkness is of stumbling; for a man cannot have a perfect judgement of things, except he have a perfect knowledge of them: now the most learned Bishops that ever were, in general Counsels (which is the representative Church, in all men's judgements least subject unto error) have been ignorant of many things; for even in humane things, whereof we are more capable, the wisest men have been ready to profess, that the greatest part of that they knew, was the least of that they knew not; much more in things divine, in which our eyes are like the eyes of bat's and owls, unto the brightest sunshine, too weak and too angust to comprehend them: therefore their knowledge being defective, their judgement likewise must needs be so. 1. Cor. 13. 11. We know in part, saith the Apostle, therefore we prophesy in part. Aristotle could say, He that looks not round about a thing, and sees not all the parts and corners of it, can give no certain judgement of it: now who can say in divine mysteries he is able to see all things? and if he be not, he may both be deceived, and deceive.  
Lastly, where God intends to give the end he always gives the means to effect and bring that end to pass; but he gives not to the Church the means of infallibility, as perfect knowledge of the truth, sincere love of it, right ordered zeal for it; he takes not always from them those sinful lusts, which breed errings from the faith, and often thrust and impel men into error.  
How oft have general Counsels, been distracted into factions, leavened with malice, puffed up with pride, & c? and shall we say when their hearts and minds are thus corrupted, that their tongues are notwithstanding infallibly overruled, to pour forth nothing else but oracles? To say that at that instant there falls a spirit upon them to guide them with immediate revelation, is to approve the fanatical fancies of the Anabaptists; which they take on them to abhor; which notwithstanding if any do affirm, as some have been bold to do, they must consider, that the Prophets which were guided by such spirits, and had the truth inspired by visions, and immediate revelations, did never argue, discuss, or reason of the things they spoke and wrote; but only did declare and manifest what was revealed; but in general Counsels the truth is bolted out by reasonings to and fro, the conclusions many times disputed of, and strongly argued on both sides: now where the premises are only probable, the conclusion cannot be infallible; for they are the cause of the conclusion, and there cannot be more in the effect than was formerly in the cause. This is sufficient to evince that though general Counsels, do not at all times defacto err (for we all acknowledge the great benefit of the four first general Counsels) yet to say that de possibili they cannot, is utterly untrue.  
Christ hath promised, john 16. 13. to send 
Obiect. 1.  his Spirit which should lead them into all truth; and Matth. 28. 20. to be with them to the end of the world.  
These places must needs be understood 
Answ.  primarily of the Apostles themselves, who only were infallibly led into every truth, and but secondarily of their successors, that is, so far as they insist in their steps and doctrine; for if that were the sense that Bellarmine, Stapleton, and other popish writers give, namely, that the promise is indifferently made to their successors, as well as to themselves, then particular Bishops and Ministers should be infallible judges of truth & falsehood, & so all controverfies in the Church would presently have an end, so as never to spring again. If they say, it's not to beunderstood of them taken single & apart, but as met together, & assembled in a Synod. I answer, there is not the least intimation of this distinction in those places: but the place for such a promise is Matth. 18. 20. Where two or three are gathered together in my name, there am I in the midst of them; But this place is to be understood of the least meetings of true Christians in the name of Christ, as well as of the largest Counsels, and so the smallest company or convention should be capable of this promise of infallibility, as well as the most general and ample Council.  
But they farther object, If there should not be a visible, external unerring judge, to which at all 
Obiect. 2.  times those might resort for resolution, that are not themselves able to wade through the depth of divinity-controversies, there would be no end of wrangling and disputing, nor any certain means to find the truth in matters questioned.  
Though there be no infallible, visible, humane 
Answ. 1.  judge; yet there is an invisible, in fallible judge, and that is the holy Ghost, speaking in the scriptures, which are therefore called the word of God. And this judge in many respects, is better and fitter than any other. First, this may be easily had, is always ready, and at hand, to which men of all sorts may soon repair; the other ambulatory, to many inaccessible, and to all difficult to be obtained. Secondly, the sentence of this judge is certain and inflexible, not subject to error; but the others mutable like a leaden rule, that may be bended to and fro: for in men, affections have their place; which is the reason that among men there are Laws, because the Law is not capable of affections; but the Lawyer is. Thirdly, this judge is better known, and may sooner be agreed upon by all; for be it granted that the true Church is a judge infallible, yet it may be sooner known which is the true Scripture, than which is the true Church, there being more pretenders to the one, than to the other.  
While the Church is militant upon the earth, 
Answ. 2.  God hath not said, there should be any such end of controversies, as these men dream of; but rather he hath said the contrary, 1. Cor. 11. 19 There must be heresies in the Church, that those may perish who receive not the love of the truth to be saved, and that those which are approved might be known.  
If there were any such means, by God appointed 
Answ. 3.  in his Church to determine controversies infallibly, yer a general Council (though in his place to be respected) is not likely to be it; for is it like God would appoint a means for ending controversies in his Church, that for at least three hundred years, (that is, till the time of Constantine the great) could not be had? and though he and others his successors (while the Empire was undivided) might easily assemble Counsels, yet when the Empire fell into many subdivisions, and the parts thereof were governed by several Kings, of different religions, as now they be, it is impossible the Church should have the benefit of them.  
What is the use then and benefit of general 
Quest.  Counsels, if they could be obtained?  
They are the best means to find out Truth; 
Answ.  for many candles give more light, and many eyes see more than one; and in the multitude of Counsellors there is health: and as they are the best means to find it, so from them it hath no small authority; yet notwithstanding they may err in necessary and fundamental points, as the Council of Ariminum, and Seleucia, where there were as many more Bishops, as at the first Nicene Council; and therefore held in two Cities, because no one was able to contain them; yet erred in a fundamental point, decreeing for Arrius heresy against the Deity of Christ. The second Council at Ephesus did the like, and so ten Counsels, at Tyrus, jerusalem, Philadelphia, Ariminum, Seleucia, Constantinople, Alexandria etc. so the second Council at Nice set up Images, and commanded them to be worshipped, which in the second Council of Constantinople immediately before were utterly condemned.  
More instances might easily be given, but these suffice to warrant this conclusion, That a general Council may err in fundamental points. For though the universal Church of Christ, taken for his mystical body on earth, and complete number of his elect, cannot err in matters fundamental (for then they might fall away, and the gates of hell prevail against them) yet the external visible body of the Church may err, because the truth of God may be locked up within the hearts of such a company, as in competition of suffrages cannot make a greatet part in a general Council; so that the sentence decreed therein may be a fundamental error.  
From these grounds thus laid, may fitly rise a threefold application.  
First, seeing it is thè received and approved doctrine of the Papists, That the Church of Rome cannot err in points of Faith and Doctrine; we see how little hope there is that we and they should ever be reconciled, or that one truth should arise from a composition of their and our opinions: for if they yield in any thing to us, it would presently follow, that in that wherein they now yield, before they erred, and so this fundamental point of their Churches not erring, would from thence be overthrown. We may alter our Tenants if we will, but they are strongly engaged to keep theirs without any change or variation; we may go to them, they cannot come to us; witness the German Interim, so carefully and often tempered, wherein there were but few of their ingredients left out; yet was it more than Charles the Fifth could do to get it entertainment on either-side: and therefore those Cassander's that think by wit and policy to reconcile us, attempt a thing impossible. For of what materials shall any middle course be framed, when neither side can spare the smallest piece of timber in their building? they cannot, because thereby they should be argued of erring for merly; we cannot, for true Religion is of a brittle nature, break it you may, bend it you cannot, no not in the least degree. It cannot be accommodated to interests, and respects of policy and serving turns; it cannot be mixed with error, no more than oil with water, iron and steel with clay. Daniel 2. 43. They shall mingle themselves with the seed of men, but they shall not cleave one to another: even as iron is not miset with clay; or as the elements when once they are mingled in a compound body do lose their proper forms; even so Religions, when made ingredients, and compounding parts of any other, do lose their forms, and cease to be religions in God's account. 2 King. 17. 33. It is said, the mingled people of Samaria feared the Lord and served their own gods, after the manner of the Nations whom they carried away from thence; that is, they jumbled all together, the fear of God, & worship of their Idols, thinking thereby to fit both parties, jews and Heathens, with a religion wherein both might be gratified. But what saith God? doth he approve this mixture? verse 34. Unto this day they do after the former manners, they fear not the Lord, neither do they after their statutes, or after the law or commandment which the Lord commanded. God will not own his own commanded worship when mingled and compounded with another.  
So Gal. 5. 1. 2. Be not entangled again with the yoke of bondage (that is) take heed of entertaining those rites and customs of the ceremonial law, from which now by Christ ye are set free. Well, but what if circumcision the ancient character be still retained, and joined unto Christ? is it not better to be sure of both? See what he answers in the second verse; Behold, I Paul say unto you, that if you be circumcised, Christ shall profit you nothing. And again, vers. 4. Christ is become of none effect to you; As if he should say, Take whether you will, either Christ or circumcision; for both ye cannot have: So Esay. 1. vers. 21, 22. How is the faithful City become an harlot? But how proveth he that? Thy silver is become dross, thy wine mixed with water. He denies not but they had silver and wine amongst them; but as silver mixed with base mettle becometh dross, and is no longer accounted silver: so wine when it is mixed with water leaves off to be accounted wine. jer. 23. 28. He that hath my word let him speak my word faithfully; for what is the chaff to the wheat? Whatsoever of our own we offer to annex to the word of God, in God's account is as if we added chaff to wheat, by which addition the wheat can be no gainer They that go about to mix true and false religions, are like those that take too big a grasp, and so let whatthey meant to have sustained fall and break, as we see in jeroboam who mingled truth and falsehood, not changing the worship, as he thought, but the place and manner of the worship only, lest the kingdom should return unto the house of David, that was the interest, whereunto he thought to make religion stoop, 1. Kings 12. 26. etc. But what came of it? He made a nullity of religion, and of his and his posterities title to the kingdom. Saul had a straight command to destroy all the Amalekites, but because in execution of it he needs would interpose his own discretion, in sparing Agag, and some of the cattle, God takes the kingdom from him for it. Moses will not yield to the King of Egypt to leave one hoof behind him, of any thing that did belong unto the Israelites. Mordecay, because God forbade them to make peace with Amalek for ever, will rather hazard his own and others safety, than so much as bow the knee to Haman an Amalekite. Daniel when God commanded to pray towards the Temple, will not omit that circumstance of his prayer, though he cannot practise it without hazard of his life. This is the disposition of all whose hearts are perfect with their God; they dare not pair away the least lap from the garment of religion, nor add the least fly to this box of precious ointment; for in this curious clocke-worke of religion, every pin and wheel that is amiss distempers all: And as we are wont to lay aside cracked vessels, and distempered watches as unuseful, so doth God distempered and mixed religions. As to the jews, a garment made of linzy woolsey might not be worn: so to us a Samaritan religion, made up of true and false, is not to be endured; but as the stomach loathes lukewarm water, so God lukewarm religions. As therefore Eliah exhorts the people to follow either God or Baal, and not to halt between them both; so it's good for us to take heed of mingling truth and falsehood, whereof God is more impatient than of either of the two extremities apart. For one to be a downright Papist may be a sin of ignorance; but to blend and mingle with it, to pick and choose some tinctures of it to serve our worldly turns, cannot but be a sin of knowledge: for if one were fully in his heart persuaded that Popery were the truth, he would embrace that, and cleave to that alone; again, if our religion were thought to be the right, that only will be entertained; but when we mingle thus, and will not run without a by as, but for advantage halt willingly between both, we cannot be accepted. This we speak but for prevention, not knowing what temptations aftertimes may bring; it is good preventing Physic to know the truth.  
Secondly, seeing we have proved that the judgement of the Church is not infallible in 
2  points of faith & doctrine; hence we may learn, to take up nothing merely upon trust, not to think things are so only because the Church hath said it; this foundation is too sandy for us to build our faith upon, that should be built upon the rock which is the word of God: upon which ground, in a manner, the whole Fabric of Popery will soon be overthrown, seeing all, or most of them, are only took up upon the Church's credit; for in all the book of God ye shall not find a word for invocation of Saints, worshipping of Images, universality, & supremacy of the Bishop of Rome, purgatory, Popish indulgences, prayer in an unknown tongue, prayer for the dead, consecration of oil, tapers, and holy water, and all that rabble of superstitious ceremonies; but are the hay and stubble that men have heaped together, now one, and then another, according to their several fancies, till the mystery of iniquity was come unto its fullness: for all these controversies are founded, either upon the decrees of the Pope, or unwritten traditions, or the authority of the Church, or Scripture wrested from the native sense to that which they are pleased to put upon it; so that this principle of their Church not erring, is that indeed on which the very weight of Popery doth depend; let this be taken away, and all comes quickly down.  
Thirdly, as the Apostle here exhorts Timothy, and in him all Ministers to take heed how 
3  he behaves himself in the Church of God; so may we do all Magistrates, both supreme and subordinate to be circumspect & wary how they behave themselves, in this Church of God: for though the Ministers be the bees that make the honey, yet the Magistrates are the hives wherein it is made and kept; the Ministers are the vines that bring forth grapes, yet Magistrates are the elms that underprop and hold up these vines; the Minister defends the Church with tongue & pen, the Magistrate with hand & power, wherewith for that end God hath furnished him; Ministers are the preachers of both tables, Magistrates the keepers; the executive power of Word and Sacraments belongs alone to Ministers, but directive and coactive, for the orderly and well performance, belongs to Magistrates. And the text itself affords us motives.  
It is the house of God, and its reason the tenant 
1  should keep the house in reparation; and they are Magistrates as well as Ministers; for if the ruins and breaches of the house be once neglected, both heresies and superstitions will soon creep in, and carry captive with their errors those of the family.  
It is the Church of God, of which good Magistrates 
2  are nurses, Esay 49. 23. as therefore the nurse is bound to look to the child, and see it cherished with wholesome food, and kept from dangers, as they will answer to the parents, whose child it is; so Magistrates are bound to defend and keep the Church, to see it nourished with milk, and not with poison, that is, with truth, and not with error, as they will answer to that God, who with his own blood hath purchased it unto himself, Acts 20. 28. It is the flock of God, and it's no disparagement for Kings to be his shepherds, as David was; if Wolves therefore do enter through their negligence, and snatch up now a sheep, and then a lamb, the Lord will one day require it at their hands, as Laban did at Jacob's.  
It is the pillar and ground of Truth, that is, the field or garden wherein Truth grows, and 
3.  Magistrates the gardiner's or husbandmen; and therefore bound to see the good plants watered, the weeds and stones thrown out that hinder growth, the hedge kept strong and good about it; lest as the Serpent got into Eden, and beguiled Eve, so the Serpents of our times creep through into this Garden, and corrupt the minds of any from that simplicity which is in Christ. The like Motives are every where in Scripture scattered; Revel. 2. 20. I have a few things against thee, because thou sufferest that woman jezebel, which calleth herself a Prophetess, to teach and seduce my servants to commit for nication, and to eat things offered to idols. Therefore neither Errors, nor their Authors in the Church of God are to be suffered. john 15. 13. Every plant which my heavenly Father hath not planted, shall be rooted out: And who should root them out, but Magistrates, to whom God's Vine-yard is committed?  
Let's come to the Old Testament, where the lives of Magistrates are represented, as the face is in a glass, that shows both spots and beauty. 2 Chron. 17. jehoshaphat commanded the Priests and Levites to instruct the People in the Law, from the seventh verse to the tenth; but that's not all, but in the sixth verse it is said, His heart was lift up in the ways of the Lord; so that he took away the high places, and the groves out of judah. Let us cast our eyes upon the other Kings of Israel and judah, and consider what God himself hath marked and observed in them, seeing his observation cannot but be of moment, like asterisms in the margins of a book. Of Solomon God hath observed, 1 King. 11. 4. that when he was old his wives turned away his heart after other gods, and his heart was not perfect with the Lord his God, that is, sat loose from God, and then the Lord left off to do him good: Of Rehoboam, 2 Chron. 11. 17 that for three years he walked in the way of David, but when he had established the Kingdom, and had strengthened himself, he forsook the Law of the Lord, and all Israel with him, chapt. 12. 1. & 2. therefore in the fifth year of Rehoboam, Shishak King of Egypt came up against jerusalem, because they had transgresses against the Lord: Of Asa, 1 King. 15. 11. etc. that he did what was right in the sight of the Lord, took away the Sodomites out of the Land, removed all the Idols that his Fathers had made, removed Maacah his Mother from being Queen, because she had made an Idol in a grove, and burns her Idol by the brook Kidron, but the high places were not taken down; therefore verse 16. there was war between Asa and Baasha King of Israel all their days: yet those high places were but the groves where the Tabernacle and Altar were which Moses made, where before the Temple was built it was lawful for them to offer sacrifice; yet this was that for which the Lord is so offended, because when the Temple once was built, it was no longer lawful to offer sacrifice in any other place. Now when Almighty God shall be so curious, have such a quick and jealous eye upon so small an oversight as this; how sensible will he be, when matters much worse are tolerated & permitted? jude 3. the faith once given to the Saints. It was but once given; therefore if lost, or any way corrupted, it will not be given again: for it was given once for all, & is not to be revealed a second time; and therefore he exhorts them to contend earnestly for the same.  
For ourselves, we have cause to magnify God's mercy in our present condition, under the government of his gracious Majesty, and to remember this day, which is the birth day of his Majesty, seeing under his shadow we enjoy the public profession and practice of Religion, and may live not only a quiet, but an honest life; a blessing that we cannot prise too much, and should therefore much enlarge our hearts with thankfulness to God, and love to our Princes, to bestow on them not only outward obedience, but also inward, to assist them, and be subject to them, not by constraint, but willingly, to pray for them not formally, but heartily, as for the instruments and conduit-pipes of so great blessings. notwithstanding we the Ministers of God have been bold to deliver from the mighty God of heaven and earth, to conscience his vicegerent this impartial and inflexible rule, not fashioned and bended by the hand of man, but moulded by the holy Ghost, that thereby we may discover where in we have fallen short, and be careful to amend it: wherein we have done well, and be encouraged to do it more and more, that is, to make freer passage for the truth, and damn up the current of errors, whether Popish or Arminian, or of what kind else soever; for it's the Lords business, and blessed is the man that doth it diligently: for as any walked more perfectly with God, so they had more perfect peace, and where unevenesse was found in their obedience, there was it also found in God's blessing on them. Though wickedness and crooked ways may get the advantage for a start, yet by it shall no man be established, Prou. 12. 3. And again, though uprightness be sometimes overwhelmed, yet like a cork at last it will arise from under water; the prosperity of wicked men, like a watery sunshine may for a while continue, but the late evening will bring a storm that never shall blow over: he may flourish for a time, like a green bay tree, but at last shall surely wither. Those that are perfect with their God, may have a winter's season, but shall at last be sure to flourish. For if God be governor of the world, disposer of the things therein, according to his will, if good and evil are done by him alone, then certainly it must be well with those that fear him, and ill with those that sin against him; for it will be always found a true and certain rule, That uprightness and holiness is the cause of all our happiness, and obliquity, and sin the cause of all our misery.   

THE NEW LIFE.  1. JOHN 5. 12. He that hath the Son, hath life: and he that hath not the Son, hath not life. 
THe Apostles scope here is to show us what great privileges we have by jesus Christ, among which this is one of the chiefest, that he that hath the Son hath life, that is, he hath the life of grace for the present, and shall have the life of glory for ever; which he sets out by the opposite, and that is, he that hath not the Son hath not life. So that this point lies evidently before us, that whosoever hath not a spiritual life, for the present, he is not in Christ, and whosoever hath it, is in Christ, and shall live for ever; where these two things are to be observed:  
First, that every man by nature is a dead man: dead, that is, in trespasses and sins.  
Secondly, that yet there is a life to be had that is, contrary to this death.  
First, I say, every man by nature is a dead man: for life you see here is from the Son; now there is no man borne a member of the new Adam, but every man is borne a member of the old Adam; and therefore in that sense he is borne a dead man, though otherwise endued with a natural life. For if the root be dead, as the old Adam is, all the branches, that rise from the root, must needs be dead also. Again, spiritual life is nothing else, but a conjunction of the soul with the Spirit of God, even as the natural life is a conjunction of the body with the soul; now as the soul leaveth the body, so the holy Ghost withdraws itself from the soul, when it is disjointed, & distempered, and made unfit for use: for even as a man dwells in a house while it is habitable, plays on a musical instrument while it is fit, useth a vessel while it is whole and sound; but when the house grows ruinous, and inhabitable, he departs from it, when the instrument is unstrung, he lays it aside, when the vessel is broken or boared thorough, he casts it away, and leaves it: even so doth the soul depart from the body, when it grows ruinous, when it is made inhabitable through mortal disease, it lays it aside, as an outworn garment: and after the same manner the holy Spirit withdraws itself from the soul of a man, when it is broken, & ruinated, & distempered through the mortal disease of sin, and of natural corruption. And this is the case of every natural man whatsoever, till he be renewed by the infusion of a new life; and yet it is the common opinion of natural men, that if a man live in the Church, and be baptised, and pray, & hear the word, and embrace the true religion, and practise the outward duties of it, that he is (out of doubt) in the state of this spiritual life; and therefore I think it would be an hour well spent to discover dead men to themselves, to persuade men, that except they be made new creatures, except they be borne again, they are in a state of death, and cannot be saved in that condition: for you see, he that hath not life hath not the Son, and he that hath not the Son shall die, the wrath of God abides upon him for ever, joh. 3. ult. Now it is said, Eph. 4. 18. that men are strangers front this life through the ignorance that is in them, and through the hardness of their hearts. Mark it; they are strangers from this life:  
Partly through Ignorance, because they are ignorant of this work of life and regeneration, they think there is a greater latitude in religion than there is, within which compass if they come, they are safe; that is, though they be not so strict, and so zealous, though they go not so fast to heaven as others, yet they shall do as well as the best; In a word, they are ignorant what belongs to this life, saith the Apostle, and therefore they are strangers to it.  
Partly again, they are strangers, because of the hardness of their hearts, that is, either because they are so distracted and possessed with worldly business, that they cannot attend it, or they are so soaked and surfeited with pleasures and delights, that they are not sensible of the things that belong to this life, and therefore they are strangers to it, that is, they are not able to judge of it, whether they have this life of grace, or not. You will say unto me, How shall we know it?  
I answer, from those properties of life and death, that we take from the similitude of the natural life and death.  
First, a man may know whether he remain in the state of Nature, whether he be a dead 
Sign.  man, by considering whether he have any change wrought in him: For as it is said of Christ, he was dead and is alive; so it is true of every man that is in Christ, he was dead and is alive. and this implies a great change.  
There are many changes in a man: age makes a change, place and company make a change, education and custom and experience make a change; but when a man is translated from death to life, it is another kind of change, it is such a change, as if another soul dwelled in the same body, that a man thus changed can say, Ego non sum Ego. When his old lusts, his old acquaintance, his old temptations shall come, he is able to answer them, and to say he is not the same man; though they knock at the same door, yet there is another inhabitant come into the house, and they find not him they look for. Even as you see when a graft is put into a Crab-tree-stocke, it changeth all; the sap, and 
Simile.  the fruit, and the leaves, and all are of another fashion: so it is when the life of grace is put into the heart of a natural man; it changeth the inward man and the outward, it changeth the whole frame of the soul. For (my Beloved) this is not a light alteration; but as the old stamp must be obliterate before the new can be imprinted, as the old building must be pulled 
Simile.  down, before you can set up a new; so this old nature of ours in a great measure, must be broken in pieces, & new moulded, before a man can be made a living man: which is done by the infusion of the supernatural qualities of grace and holiness. I say supernatural; for even as the earth may bring forth grass and 
Simile.  common wild flowers of itself, but it must be ploughed and sown, before any choice plants can grow there: even so these common natures, which we all have, may bring out things that are morally good; but before they can bring forth fruits of true righteousness, they must be ploughed and sown. Ploughed, that is, a man must be broken in heart, with an apprehension of his sin, and of God's eternal wrath, he must see himself but a dead man, and he must be pricked and wounded in heart with the sense of it, as those in Act. 2. after the sermon of Peter, who were pricked in their hearts, and cried out, Men and brethren, what shall we do to be saved? For this is the ploughing & the breaking of the heart. And again, they must be sown too, that is, there must be an implanting of spiritual graces, which change and renew us, according to that which you shall find, Rom. 12. 2. Fashion yourselves no more after this world, but be ye changed, or metamorphosed, by the renewing of your mind; and this is one way by which you may discern whether you be dead or alive.  
Secondly, when there is no action, when there is no motion in a man, you say he is dead; when a man acts nothing, when he stirs not himself, we reckon him a dead man: now this is the case of every natural man; he is not able to move hand nor foot, in the ways of true godliness.  
If you say, I but they are able to do something, they are able to pray, to hear the Word, to receive the Sacrament, they are able to do many excellent duties of justice and righteousness amongst men.  
I answer, it is very true; but yet the Scripture speaks of certain dead works, as Heb. 9 14. The blood of Christ is said there to purge our consciences from dead works, that is, all these may be done by natural men, and they are good works in themselves, having all the lineaments of works truly good (as you know a dead body hath of a living) but yet indeed they are but dead works, that is, they may have a golden outside, and be very beautiful in the sight of the doer, and likewise in the sight of men, but yet as Christ's speaks, be abominable in the sight of God. A natural man, you see therefore, may pay a certain debt of duty, and obedience to God, but he pays it in counterfeit coin that hath the stamp, and colour, and similitude of true coin, yet it consists, if you look to the inwards, but of base mettle. I remember a story that Remigius tells, who was a judge in Lorraine, under whose judgement many hundreds of witches were condemned upon their own confession, saith he, the devil did bring them many boxes, that had currant coin in them, to the appearance of the witches, but when they came to use them, they proved nothing but withered leaves: I say after the same manner, Satan couseneth natural men in things of greater moment, he suffers them to think well of the good works, and of the duties that they do to make them think they are currant coin; but when they come to make use of this treasure, at the day of death, in the time of extremity, at the day of judgement, they find them to be but withered leaves, such as God will not accept.  
The Apostle speaks, 1. Tim. 3. of certain men which had a form of godliness, but denied the power thereof, that is, that had a formal customary performance of good works, and of good duties, with which the conscience is satisfied, because it is ignorant and is not able to judge. Satan doth with men in this case, as we are wont to do with children; we take from them true gold and silver, and when they fall a crying, stop their mouths with counters; So, I say, Satan labours to keep men from the lively and through performance of good works, and of holy duties, and then satisfies their consciences with that which hath but a form of godliness without the power of it.  
But you will say, How shall a man discern it, whether those good works that are good in themselves, be good indeed, whether they be good in such a manner as they are wrought by him?  
I answer, you may know it by these two things:  
First, it is certain, that except they be vital actions, that is, except they proceed from an inward principle of life within, they are not good actions, they are such as the Lord regards not. Now you know there are motions, as the motions of clocks and watches, that proceed not from life, but from art; so it is in this matter of religion: many good actions may be done, many good motions in the ways of godliness, which yet may not proceed from life, from the life of grace, but from outward respects to men, from fear of hell, from fear of judgements, in sickness from the apprehension of death and calamity; in such cases we may be stirred up to do them, and then, even as the wheels that are set a going by a spring, when the spring is down, you know they cease their motion; so commonly it is in these good fits, in these good moods of godliness, when that which sets them a work is removed, there is an end of it; and therefore if you would know whether the works that you do be right or no, such as God will accept at the last day, consider if they proceed from an inward principle, from a principle of life within.  
Secondly, you shall know them by their 
2  coldness; for coldness you know is a symptom of death. These good works, when they are done by a natural man, yet there is no life in them, there is no warmth, no vivacity and quickness in them; whereas you know it is said, jam. 5. Prayer if it be fervent prevails much: and Rom. 12. Be ye burning in spirit, serning the Lord; that is, all those duties that have not heat in them, that have not fire in them, God regards them not; the reason is this, because if no heat be there, then is none of his spirit there, and then you know our prayers are but the voice of our own spirits, the works that we do are but dead works, because they are but the fruits and effects of dead flesh, if there be none of the holy Ghost there: Now if there be no heat there, I say, there is none of the spirit; for the spirit is as fire. Whence you know it is, that our Saviour saith, I will baptise you with the holy Ghost, and with fire, that is, I will baptise you with the holy Ghost, which is as fire. And therefore you shall find that holy men, have been usually described by the similitude of fire, as Chrysostome saith, that Peter was like a man made all of fire, walking among stubble; and to one that desired to know what kind of man Basil was, it is said there was presented in a dream, a pillar of fire, with this motto, Talis est Basilius, Such a one was Basil; and old Latimer when he was asked the reason, why there was so much preaching, and so little practising, he gave this reason, Dost ignis, fire is wanting: the same we may say in this case, there may be a performance, much performance, of many good duties, of prayer, of hearing, of receiving the Sacrament, of worshipping God, etc. but consider whether there be fire, consider whether they be not done without that liveliness, and that fervency, that the Spirit of God requires, whether they are either done without heat, or but half baked, as Hosea's cake was, and if so, they be but dead works: whereas true praying in secret between God and us, it is such as warms and quickens the heart, it is such as brings the heart into a good frame of grace, and sets it right before God, and right hearing is such as kindles a fire in us, that in a great measure burns up the dross of sinful lusts and corrupt affections. So that is the next means, the second means, by which we may know, whether we are alive to righteousness, or dead in sin, to consider whether we have any motions, and of what kind those motions, and actions are.  
Again, you shall know it by considering what you contend for most; for life is sweet, 
3.  and every Creature would maintain his life, and will part with any thing rather than with that: So a man that hath this life of grace in him, he will suffer any thing, he will lose his life, his goods, his liberty, and all, rather than he will wound his conscience, and violate his inward peace, and communion with God, because that is as sweet and as dear to him as life; whereas another man he contends as much for his lusts, for his profit, for his credit, for his pleasures, nay for his sins, and will rather suffer the loss of a good conscience, will rather suffer any unevenness in his ways towards God and men, suffer any sin, rather than he will be prejudiced in these things, because in this is his life, being dead to Christ, and alive to sin.  
Again, such as the food is, such is the life. If 
4  it be the life of sin that a man lives, which the Scripture calls death, than the secret thoughts, and the inward affections feed on carnal delights, either past, present, or to come, that is, either he solaceth himself with the contemplation of what he hath had, or he feeds on that which is present, or he cheers up himself with the thoughts and projects of those carnal delights which are future; whereas a man that lives the life of grace, the contrary is most acceptable to him: for every life draws to itself that which is most suitable, and most agreeable to it, that is, the food wherewith it is maintained, and that wherein it delights: Pleasure, voluptas, being nothing else indeed but the application of that which is convenient and agreeable to us.  
And if you say now, But natural men may occupy themselves in hearing, in reading, in praying, and such like holy exercises.  
I answer, that they may, and it is well, these things are very good and commendable, and not to be omitted: but yet there is something must be added; for this is not enough, except we be nourished by these duties, and grow by them; as you know it is said, 1 Peter 2. Desire the sincere milk of the word, that you may grow thereby; and as your common saying is, Show me not the meat, but the man. For Christ the great Shepherd of the sheep is affected in this case, as shepherds are wont to be, that say not to the sheep, show me the hay that I have given you, but show me the lac & lanam, the wool and the milk; that is, show me the fruits and the effects of all your hearing, and praying: for a man may be conversant in all these duties, and yet for want of life, and for want of a digestive faculty within, that is, not turning them to blood and spirits, he may not be nourished, he may not grow and be strengthened by them, but be as a man in an atrophy, that cates very much, and yet is as lean and meager as if he had eat nothing. Of such the Scripture saith, They have a name to live, but are dead: And they are always learning, but never come to the knowledge of the truth, that is, to the saving knowledge of it.  
But now for the last property of life, as it is the property of every life, not only to draw to itself things suitable, but to expel and oppugn whatsoever is contrary and hurtful to it: so he that is a living man in Christ jesus, though he hath the relics, and the wefts, and the remainders of sin still in him, yet he is sick of them, he fights against them, he resists them continually, as health resists sickness, or as a living fountain refists the mud that falls into it, it works it out, and doth not rest till it be clear again; whereas another man works out those good things, those good thoughts and motions that are injected and kindled in him (for some good moods and good fits they may have) I say they reject them, and are sick of them, and weary of them, and of the means that should increase them, and they are not well till they have gotten themselves into another element: but for the sins which are suitable to them, either by disposition, or by education, or by custom, those they suffer to lie continually unexpelled, and unresisted, as mud in ponds and dead waters. And this (Beloved) is a great sign of death: for I will be bold to say this, that if we lie in any known sin, that is, if there be a continued, tract of any sin that we know to be a sin, that is drawn as a thread through our whole conversation, be it fornication, or adultery, or swearing, or drunkenness, or malice and envy, or any other; I say it is very dangerous, yea deadly, if it have dominion, if we lie in it; as you know a prevailing disease killeth, and one disease will do it as well as a hundred, as a swine that passeth by a thousand dirty puddles, and yet wallows but in one, if she lie in one, it is enough to make her unclean and filthy all over, as if she had done it in more. The Scripture is plain in this case, 2. Cor. 5. 17. Whosoever is in Christ is a new creature, and old things are passed away, all things are become new. Gal. 5. 24. Whosoever is in Christ hath crucified the flesh with the affections of it. So that if there be one living lust in a man, if there be one lust perfectly living, it is an argument, that the whole body of death is alive in us; and if it be so, we are yet in a state of death, and are not translated to the glorious liberty of the Sons of God. And so I have showed you that every man by nature is dead in trespasses and sins, and how you shall know it, and that if we continue in that condition, and are not partakers of the first resurrection, we shall never partake of the second resurrection.  
Now we come to the second, namely, that there is a life that is contrary to this death; & that you may understand what it is, you must know that every man by nature is in a dead sleep, and therefore he sees not this death, nor feels it, nor regards it; for as a dead man feels not that he is dead, so he that wants this spiritual life, he is not sensible of it; for the soul in the worse condition it is, the less it feels it, though it be not so with the body.  
And therefore the first thing that must be done, to bring a man out of this miserable condition of death, is to waken him, to open his eyes, to see that he is a child of wrath, and to see what extreme need he stands in of jesus Christ, and to seek and to long after him; as a condemned man longs after his pardon, and as he that was pursued by the avenger of blood, in the old law came to the city of refuge, for safety and for shelter: I say, after that manner we must first be awakened. This you shall see, Eph, 5. Awake thou that sleepest and stand up from the dead. That wakening therefore is the first work. And so Rom. 7. 9 (it is an excellent expression) saith he, I was once alive without the Law, but when the Law came, sin revived, and I died; the meaning of it is this, before when I was ignorant of the Law, I thought myself a living man, in as good an estate as the best; but when the Law came that is, when I was enlightened, when I saw the true meaning of the Law, that I saw myself, and saw sin in a right glass, than sin was alive and I died; that is, I found myself to be no better than a dead man. So that is the first work, that God doth to a man, whom he means to save, to waken him out of this dead sleep, to charge sin upon his conscience, and to set it upon him to pursue him, as the avenger of blood we spoke of before. When that is done once, than a man will fly to the city of refuge, that is, he flies to Christ, as joab did to the horns of the altar, & he cries and calls earnestly for the pardon of his sins, even as Samson cried for water, Give me water, or I die. And when a man comes thus to Christ, thus humbled, than Christ accepts him; and then he breathes this breath of life into him, as God breathed the breath of life into Adam, and so is made a living man, according to that, joh. 5. 29. The time shall come, when the dead shall hear the voice of the Son of God, and they that hear it shall live, that is, those that are spiritually dead shall hear the voice of the Son of God, and those that hear it shall live; for when a man toucheth Christ by faith, as the woman touched the hem of his garment, there goes a certain virtue out from him, that heals the soul, as that virtue healed her bloody issue. And this is a thing much to be marked, that even as you see when the iron comes near the loadstone, there goes a virtue from the loadstone, that draws the iron to it; so though Christ be in heaven, and we are on the earth, there goes a certain virtue from him, that draws us to him; and not so only, but it changeth us, and reforms us, and quickeneth us by this infusion of a new life, by this transmission of a certain power and virtue that comes from him.  
You will say, But this is somewhat obscure, 
Quest.  what kind of virtue is this? what kind of infusion and transmission is it?  
My beloved, it is true, it is the great mystery 
Answ.  of life and regeneration; but as far as it is expressable, we will explain unto you. It is done after this manner: Even as you see an artificer, when he goes about any work of art, there goes a certain influence from the skill that is seated in his mind, that passeth upon the work as he moulds and fashions it, and sets a stamp upon it according to that Idea that is conceived within; or as we see, when the will moves the members of the body to and fro, there goes a commanding active power from the will that acts the members, and stirs them according to the disposition of the will; or as we see in the works of nature, when the bees make their combs, and the birds their nests, there goes out a certain instinct from God, the author of nature, that impels and instigates the creatures to do according to their kind. Such a kind of virtue and power it is, that the Scripture calls the virtue of his resurrection, that comes from Christ & from the Spirit of Christ, that moulds & fashions the heart of a man, that commands powerfully in him, and that guides and directs him, to do things agreeable to his will. And this is that, my beloved, which the Apostle speaks of, Eph. 1. 19 he prays, that their eyes might be opened, that they might see the exceeding greatness of his power, that works in those that believe; where mark this, that it is called power, that is, it is not an empty form of godliness, but an effectual prevalent power, that puts not upon us only the washy colour of a good profession, but that dies the heart in grain with grace and holiness, that doth not only alter that superficies, but changeth the whole frame of the heart, and turns the rudder of the life, and guides the course to a quite contrary point of the compass. And this differs from the form of godliness, that we spoke of before, as the life differs from the picture, as the substance differs from the shadow, as that which hath sinews and efficatiousnesse in it, from that which is weak and powerlesse. This virtue and power that comes from Christ, when God means to make one a living man, it doth not only make proffers & offers, it doth not only breed in the heart good desires and purposes, that when they come to the birth, have no strength to bring forth; but it so plants them in the heart, that they live there as the creatures live in their own elements; whereas in those that have their old hearts, and their old natures still, they whither and vanish away, as plants that are in a soil that is not connatural and suitable to them. And therefore if we would know whether this life be wrought in us or no, let us consider whether ever we have had experience of such a great power and virtue, of such an influence from Christ, that may change us and reform and renew us, and make us not only willing to live a holy life, to have our lusts mortified, to pray fervently, and to keep the Sabbath with delight, but that enableth us to do these things also; as the Apostle speaks, I am able to do all things through Christ that strengtheneth me. So much shall serve to show you, that we are by nature dead, & that yet there is a life to be had that is contrary to that death. Now for application of this, which shall be threefold.  
First, let us be exhorted to believe, that there is such a life; for it is said, Col. 3. that this life is 
Use. 1.  hid with Christ in God: it is hid, and therefore to be believed; for things that we see, we need not to believe. Now that we may know why it is said to be a hidden life, let us consider,  
From whom it is hid, and  
With what it is hid.  
From whom is it hid? 
Quest.   
It is hid from natural men, even as colours 
Answ.  are hid from a blind man, or as they are hid in the dark. The colours are there, but they are hid from man, because either he wants an eye, or he wants light to seethem.  
Again, with what is it hid? 
Quest. 2.   
This spiritual life, this life of grace, is hid with this natural life; wesee men breathe and 
Answer 1.  live, but this life is within, we are not able to see it.  
Again, it is hid under a base outside, even as Christ was hid under a Carpenter's son, as 
Answer 2.  the wisdom of God is hid under the foolishness of preaching, as those whom the world was not worthy of were hid under sheepskins, and goatskins, Hebr. 11. and as the great mysteries of salvation are hid under the mean elements of Bread and Wine: after the same manner this life is hid; I say under a base outside, because those that live this life of grace, for the most part, are base and contemptible in the eye of the world: And this is another thing that hides this life from us.  
And thirdly, it is hidden with the infirmities of the Saints; even as you see this natural life 
Answer 3.  hid in a swound, or as reason is hid in drunkenness, there is life there, and reason there, but it is not seen. It cannot be denied that the holiest men have many infirmities, (as you know David and Peter what they fell into) and because of that we cannot see this spiritual life, but are ready to think for the time that there is no life in them.  
And last of all, this life is hid from us by misreports, even as Christ was hid from the world, 
Answer 4.  being reported to be a Wine-bibber, and a companion of gluttons, and one that cast out Devils through Beelzebub the Prince of Devils; thus he was hid: And so the Apostle Paul, and the rest of the Apostles were hid from the world after this manner, in 2 Cor. 6. saith he, We are as deceivers though true, that is, though we be true, yet saith he, we are deceivers, that is, we are reported to be deceitful and false men. Therefore those that are in great place, should take special heed how they admit reports: for you shall find this, that in all ages, in all stories, men for the most part have been mis-reported, good men the worst reported of, and evil men the best; so that if we judge by reports, we shall justify the wicked, and condemn the generation of the just. I say, all these ways this life is hid from us; and therefore we must believe it, though we may help ourselves a little with experience. We see there is a generation of men, whose life is not in carnal pleasures and delights, that give not themselves up to sin against God, and it is certain that no man can live without some delight, no creature can live without it: since therefore their delight is not in these things, it is likely that there is another life that they live, that is, an inward and retired life, even this life, which is hid with Christ in God.  
Again, you see there is a generation of men, that are willing to suffer tortures, and imprisonments, yea death itself: and surely they would not be so willing to part with this natural life, if there were not a better life, a life that they set a higher price upon: I say, they would not let this go, if they had not hope of another. Thus we may help ourselves with experience, but yet we must believe it. And this is the first use that we are to make of this, to believe that there is such a life.  
Secondly, if he that hath not this life is not in Christ, why then, my beloved, it concerns 
Use 2.  us to see that we have the fruits and effects of this spiritual life in us, that that change be wrought in us, that we spoke of, that we have those motions and those actions, that proceed from an inward principle of life, that we have that attractive disposition, and that expulsive disposition which may empty our hearts of all known sin, which is also an effect of this life. And this further we must chiefly look to that we love the brethren, which for aught I see the holy Ghost points at above all other signs of this spiritual life; you have it 1 joh. 3. 14. We know by this that we are passed from death to life, because we love the brethren. You know a dead member hath no sympathy with the rest, but a living member hath a fellow feeling, yea a quick and exquisite sense within, when any of the members are pained or hazarded. Therefore let us labour to find this character of life in ourselves by being affected to our neighbours and brethren, & the Churches abroad, by having bowels of compassion in us, to melt over their condition, & to desire their safety as our own. For why should we not? are they not the same Church of God as we are? are they not bought with the same price, & are they not as dear to God? and certainly, if we show love to any Church, because it is a Church, we would do it to one as well as to another.  
Again, we have reason to commiserate them for our own sakes. For we cannot stand alone, and God hath so ordered it in his providence, Luke 6. 38. that look what measure we meet to others, in their distress, men shall measure the same to us in our necessity; and how soon the fire may take here also, we know not; But this you shall find in the prophesy of jeremiah, when the nations drank of the cup of God's wrath, we see there the cup went round, every nation drank of it, some more, some less. But if men do not do it, yet certainly God will recompense us with good if we do it, with ill if we omit it. For though he seem angry with his Churches for a time, as David was with Absalon; yet as joab never did David so acceptable a turn in all his life, as when he sought to bring home Absalon his banished son, though he were angry with him, (because his inward affection was toward him all the while) so we cannot do God a more acceptable turn, than to help his Churches, though for the present they seem to be under the cloud of his anger. And doubtless the Lord would take it exceeding ill, if we should neglect our duty to them, (as I hope we do not, and shall not,) as you see, jud. 5. 23. We see there how the Lord is affected in such a case as this; Curse ye Meroz, saith the Angel of the Lord; yea curse the inhabitants of Meroz bitterly, because they came not to help the Lord, to help the Lord against the mighty. Mark, he doth not say, because they did them any wrong, but because they came not out, but sat still; and you know the rule, that he that keeps not off an injury when he may, he doth it.  
Again, mark the ground why they came not out, because it was to help the Lord against the mighty. When the enemies were mighty, they had respect to their own safety, and sat still. and that phrase is to be observed chiefly, they came not to help the Lord; it was not to help the Lord, but to help the Churches at that time, and yet the Lord takes it as done to himself.  
But now on the other side, as the Lord would take it ill, if we do it not, so certainly if we do it, he will take it exceeding well at our hands. This work hath meat in the mouth of it, it brings a sure reward. Even as the Ark when it was harboured by. Obed-Edom, and others, it brought a blessing to them; so certainly the Church brings a blessing to those that defend it; whereas on the other side, when the Ark was violate, and ill used by the Philistines, & the men of Bethshemesh, you know how many thousands were slain for it. Whence I gather, If God would do so much for that, which had but a typical holiness, that was but a dead Temple, where he dwelled but for a time, what will he do if his living Temple be destroyed? For the people of God are his living Temple, jer. 2. 3. it is said, Israel is a hallowed thing to the Lord, my first fruits; and therefore, he that devours it, shall offend, and evil shall come to him, saith the Lord. And therefore in helping the Church of God from being devoured by strangers, we helpea hallowed people, for we see the Lord reckoned Israel so, though they were subject to many failings. Let this therefore stir us up to do it with all diligence. We may fall out and in at home, and the vicessitude of fair weather and foul within our own hemisphere may pass away, and blow over (as I hope it will, and I pray God it may) yet in the mean time, if any of the Churches shall be swallowed up, you know that is a thing that cannot be recalled: Therefore let us resolve to do our best, and to do it in time. And this I will be bold to say for our encouragement, they are the Churches of God, and there is a God in heaven that tendereth them, and he is a God that delights to be seen in the mounts, even when things are past hope; and though their enemies be exceeding great and mighty, yet when they go about to oppose the Church, they are as a heap of straw, that goes about to oppress a coal of fire, that will consume them; or as one that devours a cup of poison, that will prove his death; or as one that goes about to overthrow a great stone, that falls back again, and bruiseth him to powder; (they are all the Scriptures expressions, as you shall find Zach. 12.) So I say, the Lord will deal with the enemies of his Churehes, and will preserve them; therefore let this hope encourage us to do it the rather. For your Majesty, we are persuaded as your profession is, so your desires and intentions are most real and firm: and when we say we are so persuaded, as Paul speaks in another case, we speak the truth and lie not, (for pulpits are not for flattery;) but we speak as from God, in the sight of God; and a message from God may comfort, and encourage, and confirm you in it. For us that are subjects, let us be exhorted to do our parts, to contend and wrestle with God by prayer, and not to let him rest, till he have given rest to his Churches; and not only so, but that we do our parts, that which is within our compass; especially as any have greater power and opportunity of doing good, let them consider that excellent speech of Mordecay to Hester, Hest. 4. 24. If then hold thy tongue at this time, deliverance shall appear to the Jews from another place, but thou and thy house shall perish. The meaning is this, than there was an opportunity of doing good to the Church, (as you know then in what extremity the jews were) therefore, saith he, if thou do not do it, thou and thy house shall perish. For if any be an impediment, nay if any do not do their best, I pronounce this in the Name of the most true God, that shall make it good sooner or later, they and their houses shall perish, and be as the straw that we spoke of, that oppresseth the coal of fire. But on the other side, if they seek to deliver the Churches from his and their enemies, there is this great advantage in it, it will move God to deliver them from their enemies again, or make their enemies to be at peace with them; as Solomon saith, When a man's ways please the Lord, he will make his enemies at peace with him.  
Thirdly and lastly, let us be exhorted to live this life of grace, that is, to do the duties of obedience, 
Use. 3.  wherewith this life is nourished and maintained: for so the Lord saith, He that keeps my Commandments shall live in them; even as the flame lives in the oil, or as the creature lives by its food: so a man lives by keeping the Commandments of God, that is, this spiritual life, this life of grace, it is maintained by doing the Commandments: whereas on the other side, every motion out of the ways of God's Commandments, and into sin, is like the motion of the fish out of the water, every motion is a motion to death. And O that we could think of sin, of every sin, as a motion to death, and of every good action as a putting on towards life; that we could think this life of grace, to be far more excellent than the life of nature, or the life of sinful lusts, and pleasures, and delights! for so it is. Surely that life which God and Angels live, must needs be the most excellent, and the fullest of joy; and this life they live. To encourage us to it, let us but consider, how God interlaceth this life of grace with the life of joy, and of peace and outward prosperity; as you see in divers examples. Gideon, as long as he did the actions of this life, you know how he prospered, but when he set up a golden Ephod, after which the people went whoring, it was the destruction of him and his house. Solomon, how glorious was his rising! as a bright morning without clouds, and so he continued to the evening of his life; but then when he began to suffer rebellions in his Kingdom against God in matters of Religion, (as it is said he set up Ashtaroth, the abomination of the Zydonians, and Milcom, the abomination of the Antorites, etc.) than God stirred up rebellions against him, than it is said that Hadad, & Rhesin, and jeroboam his own servant, lift up his hand against him; for, saith the Text, he stirred them up for that cause: So that as long as Solomon did the actions of this life, God prospered him continually in a high degree; and when he fell from it, he fell from that peace which he had. so God interlaceth this life of grace, with the life of joy, and peace, and outward prosperity. The like you see in his some Rehobeam for three years, when he sought the Lord, saith the Text, and did the actions of this life, 2 Chron. 11. so long he prospered, things went well with him, and in jerusalem; but after three years he forsook the Lord, and suffered the people to make them high places, than it is said in the Text, in the fifth year of his Reign (God gave him two years' space) he poured out his wrath upon him and upon jerusalem, by the hands of Shishack, the King of Egypt. Where it is to be observed, that this evil fell upon him, not because Shishack was angry, but because the Lord was angry with him; for it is not said, that it was Shishacks wrath, but the Lords wrath; he was but the vial, but the instrument, through which Gods wrath was poured upon him: But an example you shall find of this most clear in Vzziah, 2 Chron. 25. 6. it is said, that Vzziah sought the Lord all the days of Zechariah the Prophet, and as long as he sought the Lord, he prospered; so long as he did the actions of this life, the life of joy, and prosperity, and peace ran along with it; but after verse 10. when the Lord had helped him that he grew mighty, then saith the text, his heart was lift up to his destruction. So that even as you see blazing comets, though they be but comets, yet as long as they keep aloft, they shine bright, but when they begin to decline from their pitch, and fall to the earth, they vanish; so when men for sake the Lord and mind earthly things, than they lose their light, and are dissipated and come to destruction; whereas you see on the other side, all holy and good Kings, that lived this life of grace constantly, they shined in the dark world, as stars in a dark night, neither losing their light, nor falling from their place. And this you shall find in all the stories of the Kings of Israel and judah, that either their suffering of Idolatry and superstition at home, or their resting upon Ashar and Egypt abroad, was the cause of all their misery: for when they were in distress, they sought to those nations that proved as broken reeds, that did not only deceive them, but did run into their hands. On the other side you shall observe, that those that lived this life of grace perfectly, whose hearts were perfect with God, that emptied out all the old leaven of Idolatry and superstition at home, and in all their distresses and wants trusted upon God; you shall find, I say, proportionably as they did this, more or less, so they prospered. As you see in Asa, (it is the Prophets own speech to him, that was sent to him from the Lord, 2. Chr. 16.) saith he, Asa, when there came a mighty army against thee of Lubyms and Ethiopians, that were (as it is in the Chapter before) as the sands on the sea for multitude, yet because thou restedst on the Lord, he gave thee the victory over them; afterward a small army escaped his hands. And why? Because he rested on the King of Aram. So likewise jehosaphat, we see when he came back from helping Achab, at the battle of Ramoth-Gilead, the Prophet jehu meets him, 2. Chr 9 19 2. and saith thus to him, Oh jehosaphat, wilt thou help the wicked? wilt thou love those that hate the Lord? wrath is gone out against thee; and so in the next Chap. ver. 2. it is said, that a great army came from beyond the sea, and jehosaphat was sore afraid. Likewise when he joined with Achaziah to make ships to go to Tarshish, the Prophet Eliezar goes to him, and tells him, that God had broken the ships at Ezion-Geber because he had joined with Achaziah the son of Achab, 2. Chron. 20. 35, 36. I might give you many examples more: jacob, though the thing were good which he did (as you know he might seek the blessing lawfully, for it was promised to him) yet because he used evil means, Rebekah and he, and by a lie did deceive Isaac, you know what it cost him, he was banished from his father's house many years; and you know how much sorrow Rebekah had for it, even for failing in the manner. So David, look what intermission there was in doing the actions of this life, this spiritual life, you see likewise his troubles were.  
Therefore let us be exhorted to live this life of grace, seeing we have so great encouragement. I say, if you observe the Scriptures from the 2. Chron. 11. to the end of that book, (which is exceeding well worth your reading, where not only the story of the Kings is set down, but the cause of all the accidents that did be fall them) you shall see all along, as they lived this life of grace, as they did the actions of this life, that is, as they kept their hearts perfect with God, so their outward joy and prosperity was accordingly; and the interruptions, and intermissions they found in this, was according to their intermission in that. Therefore let us be exhorted to live this life: For certainly every life hath an excellency and a sweetness in it more than any mere being, and as any life exceeds other, so it hath it more; as the life of a man exceeds the life of a beast, and the life of grace exceeds the life of a man, and therefore it is more capacious of greater joy, and of greater grief: On the other side, as you know the joy of the Saints is unspeakable and glorious, and passeth all understanding, so the despair and horror of conscience against it, exceeds as much. And let us mark this, that as he that lives the life of a beast destroys himself as a man, so he that lives the life of a man, that is, the life of reason only, the life of humane wisdom & policy, destroys himself as a christian. Therefore let us be exhorted to live this life of grace, which is best for ourselves; yea let us abound in the actions of this life, let us live it as much as may be; for one man may live more in a day than another doth in a year: for life is in action; so much as we do, as far as we exercise this spiritual life, so much we live; and look what time we spend vainly, and idly, so much of our life death possesseth, as it is said of the woman that lives in pleasures, 1. Tim. 5. 6. She is dead while she liveth.  
Now the God of life work this life of grace in those in whom it is yet wanting, and increase and enlarge this life in all those in whom it is already.   

❧ A Sensible Demonstration Of the DEITY.  ISA. 64. 4. For since the beginning of the world, men have not heard nor perceived by the ear, neither hath the eye seen another God, besides thee, which doth so to him that waiteth for him. 
THis particle For, which you have for the first word, hath such a reference to those before, that we must take in likewise the third verse.  When thou didst terrible things, which we looked not for, thou camest down, the mountains flowed down at thy presence: For since the beginning etc. 
We know in the new Translat. the words are read somewhat otherwise; but if you look into the margin of your books, you shall find the same reading we now use, and that I take to be agreeable with the original, and nearer the scope of the Prophet in that place.  
The words, at the first reading, seem to be somewhat obscure, but in brief the plain meaning is this; When the people of Israel were oppressed with enemies, more potent & mightier than themselves, the Prophet, in his own name, and in the name of the people, makes this prayer unto the Lord; O Lord, we beseech thee, break the heavens and come down, that the mountains may flow down at thy presence.  
And whereas it might be said, Our enemies are mighty, and as great as mountains; Yet, O Lord, the mountains melt at thy presence: Or even as the water boileth when the fire burneth under it; so do the nations tremble at thy presence. And this prayer is enforced with this reason; O Lord, heretofore thou hast done terrible things, against those that provoked thee: again, thou hast done great things for those that wait for thee; therefore, we beseech thee, as thou hast done heretofore, so now break the heavens and come down etc.  
And if it be objected, It may be there were some other causes of all these evils, that befall us: the Prophet answereth no; that it was not in the power of the creature, but the coming down of the Lord, at whose presence the mountains melted, that is, as a heap of wax, or lead, sinketh and falleth down when fire is put to it, so the mightiest nations melt away, when thou comest to do any work for us.  
And if it be again objected, But there is all the question, whether there be such a God or no, by whose providence these things are brought to pass: To this the Prophet answers in the fourth verse, For since the beginning of the world, men have not heard, nor perceived by the care; neither hath the eye seen, another God, besides thee, which doth such things for him that waiteth for him. As if he should say, Indeed there is the testimony of the Scriptures, there is the witness of the Prophets, and evidence of miracles, that all things are done by the providence of God, but yet (saith he) I will leave all these things, and appeal to the works of Nature, even to the things that the eye hath seen, and the ear hath heard; for from them it is manifest that there is a God, and that he it is who hath done these terrible things which we looked not for.  
But not to stand long in the explication of the words, you shall find these three points lying evidently before you.  
First, That even from the things that the eye seeth, and the ear heareth, it is manifest that God is, and that it is he that doth these terrible things that we looked not for.  
Secondly, That this God is one, and that there is no God beside; the Idols and the dunghill gods of the Gentiles are no gods.  
Lastly, As he doth terrible things to those that provoke him, so likewise great and wonderful things for those who wait for him.  
These are the three points which arise from these words; and of these in order: And first for the first, That  
It is manifest from the things that the eye seeth, and the ear heareth, from day to day, that God is, and that it is by his providence that all things are done in the world.  
Now we must know, that this point, That God is, and that by his providence all things come to pass; I say, this is made plain to us two ways: First, by Faith, out of the books of the Scripture. Secondly, by Reason, out of the books of the creatures.  
Out of the books of the Scriptures; & that you shall see, Heb. 11. 3. By Faith we believe that the worlds were made by God; and in the sixth verse, He who cometh to God, must believe that God is, and that he is a rewarder of those that seek him. Here is mention made of the first way of knowing that God is.  
The second way you shall have set down in Rom. 1. 20. The invisible things of him, that is, his eternal power and Godhead, are clearly seen, being understood by the things that are made: that is, though the eternal power and Godhead be in themselves invisible, yet by the things that are seen and heard, they may be made known and manifested to us: so likewise, Act. 17. 27, 28. If so be we might grope after him, and find him; for in him we live, and move, and have our being: as if he should say, The very things we hear, and see, and taste, and handle with our hands, do all demonstrate that God is; which is the very same the Prophet saith here, Since the beginning of the world they have not heard, nor understood with their ear, nor seen with their eye, another God besides thee, which doth so for him that waiteth for him. For we must know, that the things revealed unto us, are of two sorts.  
Such as have no impression upon the creature, such are the mysteries of the Trinity, and 
1  of the Gospel; these are only revealed.  
Others there are, which have certain characters of them set upon the creatures, so that 
2  you may discern them; and amongst the rest this is one of the main, that God is, and that by his providence all things are disposed, in heaven and earth.  
And although it may be though that there are none that doubt of this, yet these proofs are useful, partly because they serve to answer those secret objections of Atheism, which we are all subject to; and partly because they strengthen that Principle in us, that God is: which is very necessary to be confirmed, seeing it is the main and principal foundation of all Christian religion, and can never sufficiently enough be rammed down, as being that that must bear all the weight of the building; therefore let no man think, that those proofs that we shall use for the manifestation of this truth, are a thing altogether needless; for certainly wheresoever the Scripture hath a mouth to speak, there it is useful for us to have an ear to hear.  
First, therefore if we do but in general behold the universe, and look upon the building of heaven and earth, we may easily discern therein, the eternal power and godhead of the maker of it.  
Suppose a man bred and brought up in some hollow cave of the earth, having a house there built, and things necessary provided for him, and let him afterwards, (when he comes to a full use of understanding, and not before) be brought and set upon the face of the earth, and there let him see the glorious beauty of the Sun, and feel the heat of it, the force of the winds, and see the swiftness of the clouds, the ebbing and flowing of the seas, the apparelling of the earth; let him see the course of the heavens, and the fearful darkness that followeth upon the setting of the Sun; and after that the Moon and stars lighted up for the use of men and beasts; would he not wonder at all that, which we by reason of long assiduity make nothing of? It's a true rule, Sapientis est rerum manifestarum causas quaerere; a wise man enquireth after causes of manifest things, which another man passeth over, and asketh not the ground and reason of.  
And in this inquisition, when he findeth that man is best of the creatures, and yet was not able to raise such a roof as the heavens, nor such a floor as the earth, he must needs conclude, that some one better and more able than man, was the maker of all these things, which man could not make of himself.  
And if it be objected, But this workman is no where to be seen, though these things are 
Object.  to be seen.  
I answer, that as it is, when you see a magnificent 
Answer  palace, the builder of that many times is not to be seen, yet we will say it could not be done but by some wise Architect, whose wisdom and ability was answerable to the work; or when we see a fair river run, though we see not the spring from whence it issues, yet we conclude, that there is a wellhead somewhere, that produceth these streams; so when we shall see the succession of creatures passing along by their generations, a wise man will say, Surely there is a principle, a first cause, a wellhead, whence they do flow, though he see it not.  
But this is but in general, if we should bring you to the particular observation of the creatures, it will be more evident, even by the things that the eye seeth, and the ear heareth, that there is a God, by whose providence all things are disposed; and we will instance in these particulars.  
First, we may observe by that consent, which 
1  ariseth from so many differences, and contrarieties amongst the creatures; if you look into the fabric of the world, you shall behold one thing contrary to another, one thing fight against another, fire destroying water, dryness destroying moisture, and moisture dryness, etc. yet withal you shall see these brought to a comely agreement, coming together to build up and maintain the whole Universe; how could this be done but by somewise Commander?  
If you should see upon an Instrument twenty dissonant strings, and they all brought into one harmony, we would say that some skilful Musician had the tuning of it; and when we look into the world, and see so many contrary things, and all those brought to so sweet a harmony as they are, must we not needs acknowledge, that there is some wise Agent, that intendeth one & remitteth another, and so maketh an useful mixture of all? And this is the first thing we are to observe; for how could so many contrarieties meet in one, except they were guided by one which is above them all?  
The next thing amongst the things which the eye hath seen, and the ear hath heard, by 
2  which this is manifested, is the fitting and composing of one thing to another.  
If we should come into the shop of a joiner, or some curious Smith, and see there all things fitted one to another; the sheath to the knife, the scabbard to the sword, we would say this was not done by accident, but by art: when we come into the shop of Nature, and see there all the works of Nature, thus squared and fitted one to another, shall we not also acknowledge that there is a high and wise Agent, that hath done all this?  
As for example: had God made the eye, and not colour for a fit object of the eye, to what end had the eye been made? if he had made the eye and colours, and no light to discover the colours, the two first had been to no purpose; and if he had made these three, and not another transparent body, as the air is, through which the colours might be transmitted to the eye, the three former had been to no purpose; but out of them all thus fitted the one to the other, there resulteth an useful and perfect work: the like we may say of the rest. So that the very things that the eye seeth, and the ear heareth, maketh it manifest, that there is such a God as made all these things. If you look into the fabric of the world, and behold all other particulars, you shall see the like.  
The plants which thrust their mouths into the earth, draw sufficient nourishment from the place where they are set; therefore as they need no motion, so they have no motion given them, only a natural power to spread their roots in the earth, for the farther strengthening of the bodies.  
But for the beasts, which have no nourishment in the places where they are bred, as they need motion, so they have motion given them; and as the spaces are different through which they move, so are their motions different, some creep, some go, some fly; and as their meat is different, so they have different instruments to receive it, some have teeth and some have beaks, some have gooms only; and not so only, but they have different appetites and different tastes and smells, according to their several constitutions: so that you see all is fitted one to another, The creatures, the motion, the meat, the appetite, the instruments of taking it; whereas were there any disproportion or disagreement in those, the whole work should be in vain.  
If you take a Watch into your hand, and see there the wheels fitted one unto another, you will acknowledge that this is not done without Art: when you see the same done in the body of a man, where there are so many hundred bones fitted one to another, so many arteries and sinews; shall we not acknowledge a great providence, which hath done all this? This is the second thing to be observed.  
The third observation is taken from those effects that proceed from bruit and unreasonable creatures, the Stork, the Swallow, and the Elephant, whose actions for the most part exceed their knowledge, & are beyond their strength; As for example: they aim at an end they know not, they go by a rule they understand not, they use the means that tend to such an end, and yet are ignorant of it; all which argues that they are guided by one, who both knows the journey's end to which they aim, and the way that leadeth to it. Even as when a man hath passed through a way full of many turnings, and at length comes to the right end, he will confess that some one hath ruled and guided him (through so many turnings) that knew the way: even so when we shall see these creatures do things, and that constantly, and yet know not what they do, it is an argument that they are led and guided by one that works all their works in them and for them. Whence the saying of the Schoolmen, Opus Naturae etc. the work of Nature is not the work of mere and bare Nature, but of the Author of Nature: and therefore as these actions are above their knowledge, so they are also above their ability; which you shall see in the art of the Spider, curiously spinning his web, and the providence of the Ant, providing in the Summer for Winter; in the wisdom of the Coneys, that being a people not strong, yet they make their houses in the rocks. Now it is a sure rule, that wheresoever effects are produced above the reach & ability of the cause, they always import some higher Cause, whence they proceed; and therefore when we see such actions of wisdom and providence, done by the creature which have neither wisdom nor providence in them, they must needs proceed from some higher Cause that guideth them: even as you see in a fair writing, that is written by a new beginner, you will say surely it's the writing of him that guided his hand, rather than his own. If you should see a hundred arrows shot out of a thicket, and all these should hit the mark, though you see him not that shot them, you must needs say that they were shot by some skilful Archer: even so when you see the creatures that knew not the end they aim at, nor the means that conduced to that end; yet using direct and pertinent means to come to it, it's a most direct argument that there is an almighty Power that guides them to all the things that they do: and this is the third observation.  
A fourth thing, by which the invisible things, that is, the eternal Power and Godhead is made 
4  manifest to us by the things that the eye seeth and the ear heareth; it is the provident provision that is made for all the creatures. If you should come into a well ordered Commonwealth, or family, and should see all their things done in order, meat provided for all the family in due order and season, we would not doubt but that there is a governor, that casts these things into this order.  
And shall we not acknowledge this same when we see it done in the great house of the world where so many millions of men & beasts are daily fed, and clothed, and ordered? Take but a small family, if there be but a little improvidence, how soon doth the whole family feel the want of it? and how do we think that the great family of the world could be kept, without a special providence to order it? If there were but a town, or a village to be planted, how many things were necessary to maintain it? I will name but one, Psal. 104. 10. that is, the providence of God in bringing the waters and the springs to many several towns. If we should see the same done in a great house, water brought by pipes into every room that needs it, we would acknowledge it to be the providence of him that ordered it so; and shall we not acknowledge the same, when we see God bringing in water into so many particular places in a country? And as in feeding, so in clothing so many creatures; if men should clothe them, how would they begin to do it? But as God hath commanded the earth to bring forth grass, so he hath commanded the skins of beasts to bring forth hairs, and feathers, and wool, to be fit clothing for them. And as it's in clothing, so his providence is also in defending and in fortifying them against the injuries of one another. Some have hooves, and horns, and tusks to defend them; those that have not, these have legs to run away; those that want that, have holes and dens to hide themselves in, and (which is to be observed) the weaker creatures go in herds together, the stronger go alone; for if they should go in multitudes, no man nor beast could stand before them: this you shall find set down, job 37. Psal. 104. Now if the Queen of Sheba when she came to Salomon's Court, and saw the meat of his table, the sitting of his servants, and their apparel, 1. King. 10. was astonished; I say, if she were so then, when she saw the wisdom and provision in the house of Solomon, how much more when we look into this great house of the world, where there are so many uprising & downlying, that must have bread and meat from day to day? how much more, I say, should we admire, and acknowledge this great providence of God, which openeth his hand and giveth them their meat in due season? This is the fourth observation.  
The fifth is taken from the combination and connexion which is among the creatures, that dependence they have one upon another; men cannot live without beasts to feed them, the beasts cannot live without grass to nourish them, that cannot be maintained without the influence of the heavens to nourish it; which subordination you shall see set down, Host 2. 21. I will hear the heavens, and the heavens shall hear the earth, and the earth shall hear the corn. Whence we may reason thus: Either this was done by accident, or by providence; not by accident, for so you may as well say, that a multitude of letters cast together by chance, can make a History or Poem, as that this order, this connexion, and dependence of the creatures, should come to pass by accident▪ and if it be not by accident, than it is by providence; for this can no more be done without providence, than in a History or Poem, there can be a dependence of one word or sentence upon another, without the art of wit and reason in him that composed it.  
The last observation, is from the wisdom of the Creator; which is set and stamped upon all his works, even as the skill of an Artist is upon all the work he makes. When we see the statue of a man made, we acknowledge that it was done by the skill of him that made it; and shall not we acknowledge it in the maker of man himself? When we see a glass eye, an ivory tooth, and a wooden leg, we say it is done by a skilful Artist; and shall we nor observe a special providence and wisdom, in the making of the members themselves? for the things are better that are done by nature, than those that are done by art; for art doth but imitate nature, and that which is imitated, is better than that which doth imitate: and shall we attribute skill and wisdom to the works of Art, and not to the works of Nature, which do far excel them? When we see a Dial describing the hours of the day, we acknowledge it to be done by the skill of man; when we see the same done in the heavens, ordering the times & seasons, shall we not acknowledge a wisdom in him that makes and guides the heavens? It is reported that Archimedes made a Sphere, wherein the revolution of the heavens, the course of the Sun, the ebbing and flowing of the Sea, is described and kept in the order that themselves do move in, which when a man sees he is ready to say, this was not done by accident, but by the skill of some excellent Artist; and if so, then certainly the thing itself which that Sphere doth but imitate, could not be done but by the wondrous power and wisdom of him that doth it. I will proceed no further in this, but come to make some application.  
First therefore, seeing beside the Testimony of the Scripture there are so many proofs even from the things that the eye sees, and that the ear hear, that God is, by whose Providence all things come to pass, it should strengthen our Faith in that first and main Principle, that God is. For though an object may be seen by a small light, yet when more candles are brought in, and when there is a greater light, we see the same object more clear and distinctly: so though we believe by Faith that God is; yet the addition of more Arguments should strengthen us in this belief, and confirm this conclusion, and add more to our assent to it: For (my Beloved) though it be not observed, yet it is certain, that all that unevenness, all those exorbitances which are found in the lives of men, do proceed from the weakness of this spring, that these first Principles are not firmly and thoroughly believed. Men will not neglect Religion altogether, neither will they make their hearts perfect with God in all things; and whence comes it but from this, that this first Principle is in part believed, in part not believed? that is, they say in their hearts, it may be thereiss such an Almighty God, that made heaven and earth, and it may be not: and therefore they will have some care in the duties of Religion, but a full care they have not; whereas if they did believe it fully, they would serve him with a full and perfect heart.  
But is this all the use that is to be made of it? is this all the Prophet driveth to in this place? No, his very scope is to show us, that if there be such a God, than it is he that doth the terrible things that are done to us, they come not to pass by accident; therefore we so propound the point, that by the things that the eye seeth, and the ear heareth, it appeareth that there is such a God that doth terrible things which we look not for. If it be not by chance and by accident, nor the wisdom and endeavours of men, but the Lord, which doth both terrible and merciful things, both the good and the evil which befall us, then let us live by faith and not by sense, that is, fear him, and meet him in the way, while it's yet time, lest we fall into the error of the Israelites here, to have terrible things done to us before we looked for them. For though we believe there is such a God, yet if we do otherwise, we forget the Lord, and we live without God in the world.  
Every man, when the evil is upon him, startles at it: as a beast when he falls and sinks into a ditch or quagmire, he struggles, and doth his best to get out; so men are taught by nature and sense, to expedite themselves out of an evil when they are in it, but the greatest point of faith and wisdom, is to foresee & forecast evil to come, and to prevent it. Saul when he was in a straight, he could seek to the Lord; but then he would not answer him, neither by Prophet, nor by Urim nor Thummim. joab when he was in extremity, and had no other refuge, he could fly to the horns of the Altar; as men use to fly to prayer in sickness, in danger, and extremity; but than it was too late. Esau when the blessing was past help and recovery, he could seek it with tears: But why did they do it no sooner while it was yet time? Certainly it proceeds from a secret Atheism and Unbelief, to which we are too subject, which makes us not to be moved with any forewarnings, till we feel the evil itself upon us: And therefore it is said here, Terrible things are done to us that we looked not for.  
Death is a terrible thing, yet because it's apprehended as a thing afar off, who considereth the shortness of his life, while its time to make sure his calling and election, that his soul may not depend upon uncertainties? Hell is a terrible thing, to consider that the Soul is immortal, and that there is another place to live in for ever; and yet who considers this in time, and takes it to heart? Outward Calamities that befall a Church, or a State, or a particular Person, are terrible; but who considers them in time to prevent them? This is, and ever hath been the nature of man in all times; we think we will do it modò & modò, but still we are put off: therefore let us not, as those in Amos, Put the evil day far from us, and draw near to the seat of iniquity, (for those two commonly go together) lest it befall us that Solomon speaks of, As the Ox to the slaughter, and the Bird to the snare, so we be led to destruction, and consider it not, till a dart strike through our liver: but let us do somewhat in time, and not defer and put off; for the very delay brings mischief. When the blow comes (as I say) every man fears, but before we care not; but we do as those, who because the hand of the Dyal proceeds insensibly, consider not how the hour passeth, till the stroke of the Bell giveth notice.  
It is a wise and true saying, Extremum stillicidium clepsydram non exhaurit, &, ultimus ictus quercum non caedit; It is not the last sand that doth exhausted the hourglass, nor is it the last stroke that doth overthrow the oak; that is, it is not the next immediate cause that brings evil upon us, as men commonly think, but it is the precedent acts, neglects and decays, that were long before that blow came upon us. And who knows whether we be not now upon the very Tropics and turnings of Times? and yet as it's said of old age, there is no man that is so old that thinks he may not live a year longer; so we are never brought to so low an ebb, but we are apt to think we shall hold out yet a year, and a year longer. So that as the Lapwing falls before the Traveller, and draweth him a little and a little further, till at length he be quite drawn away from her nest; so we are quite drawn off from doing the things which might prevent those evils that are to come: and so terrible things are done to us which we looked not for.  
The ground of all is, partly because we live by sense, not not by faith, which we are all subject unto, more or less, by which we think our present condition shall continue whatsoever it be; if we be in affliction, we think that shall always continue; and if we be in prosperity, we think as those in Esay 56. tomorrow shall be as to day, and much more abundant, that is an observable place; saith the Prophet, there is an evil near unto you, and the reason is, the Watchmen are blind, they are dumb dogs, they cannot bark etc. but look to their own way every one; and yet (saith he) my people say, Come bring wine, we will fill ourselves with strong drink, to morrow shall be as to day, and much more abundant: I say, this is natural to us.  
Besides, another ground of it is, because we see dangers come, and go, and pass away, and yet the blows come not upon us; and therefore we are apt to do as that fool, that because he saw the river sliding away, standeth upon the shore, and hopeth at length that all will be past, that he may go over dry shod, and considereth not that there is a succession of waters, which will continue it: so we consider not that God hath an army of sorrows, when he hath afflicted us seven times, yet he addeth seven times more, and if yet we continue obstinate, he can do it seven times more; till at length his wrath swell and grow over the banks, and carry all away before it. That expression you have in the Prophecy of Nahum.  
Partly it is again, because God is not seen, because God is forgotten in the world: the creatures which should be as a glass to help us to see him more clearly, they become as thick clouds to hide God from us; we look upon the wall of the creatures, but we look not upon him that stands behind it, who changeth times, and seasons, as he doth the weather: So that our wisest conjecture of him, is as uncertain as the prognostication is of the rain, snow and wind; we are ready to compute future things, as we compute days and years, and forget that God that is the disposer of these, and so grow bold and careless: But David thought not so, Psal. 31 My times are in thy hands, O Lord; As if he should say, They are not in the hands of Saul, nor in the hands of Doeg, nor in any of mine enemy's hands, to do me hurt, nor in the hands of my greatest friend to do me good, but my times are in thy hands; for so thou disposest of them as it pleaseth thee.  
And therefore let us be exhorted to reckon it our greatest wisdom, to foresee the greatest danger to come, while it is yet afar off. Fire may be given to a train of Gunpowder a great way from the place, to which the blow is intended: therefore it was a wise observation amongst the Romans, that when Hannibal was besieging Siguntium, a City confederate of their Allies, which was far enough from Rome, they thought every blow was given to it, that he was even then beating upon the walls of the Capitol; therefore they took no less care to prevent the danger in such a distance, than if it had already seized upon them: So no doubt when the enemy is assaulting the Churches afar off, he is even then striking at the root of this Church and Commonwealth.  
It is a true rule, when the evil day cometh, its time of spending, and not of gathering, it must be done before; it is too late to fetch the oil when we should use it, to go and buy when the Bridegroom cometh; therefore they are called foolish Virgins, because folly is improvident, it stands in the valley, and sees not the evil afore it be upon us: wisdom stands upon a hill and descries the danger, and the evils that are afar off, before they approach. It's certain, (give me leave to speak, for we are the watchmen which stand upon the watchtower, and should see more than those that stand below; and must give warning, that we may deliver our own souls, left your blood be required at our hands) I say, its certain that evil is intended against us, and will come upon us, except something be done to prevent it. For there is a covenant between God and us, and breach of covenant causeth a quarrel; the quarrel of God shall not go unrevenged: he saith to the Israelites, Levit. 26. 25. I will send a sword upon you, which shall avenge the quarrel of my covenant; As if he should say, There is a covenant, and you have broke that covenant, & therefore I have a quarrel, and I will send a sword to avenge my quarrel. Now the quarrels of God are not rash and passionate as men's are, & therefore he will not lay them aside without some true & real satisfaction.  
If we will not believe his word, yet shall we not believe his actions? hath he not begun? are we infatuate, and see nothing? do we not see the whole body of those that profess the truth are besieged round about through Christendom? at this time are not present enemies, not only stirred up, but united together, and we disjoined to resist them? are not our Allies wasted? are not many branches of the Church cut off already, & more in hazard? In a word, have not our erterprises been blasted, and withered under our hands for the most part? have not things been long going down the hill, and are even now hastening to a period? and do not we say now that such an accident, and such a miscarriage of such a business, and such men are the causes? But who is the cause of these causes? is it not he without whose providence a Sparrow falls not to the ground? are not these cracks to give warning before the fall of the house? are not these the grey hairs which Hosea speaks of, that are here and there upon us, and we discern them not? Grey hairs you know are a sign of old age and approach unto death.  
And are not all these things arguments enough that God hath begun with us? will he leave his work in the middle? No certainly, you shall see what himself saith, 1. Sam. 3. 12. When I begin, I'll make an end. Samuel had threatened fearful judgements against the house of Eli, but because they lived long in peace, & were not suddenly executed, they were ready to think the words of the Prophet, were but wind; therefore God tells them, that it was true, he was patiented, & long before he begun, but notwithstanding when he began he would also make an end. wherefore I beseech you for our own sakes, and for the sake of the Churches, let us well and seriously consider this; doubtless there is somewhat for which God is offended; and if there be, certainly till that be taken away, the Lord will not return unto us, and cause us to prosper in the things we put our hands unto.  
When josua saw the people fall before their enemies, he wondered at it, and enquired the cause, and except that had been removed, though it had been for many years, yet he should never have had success, nor brought the children of Israel to the Land of Canaan, though God had promised it; for God's promises are as his threatenings, to be understood with a condition. But a most remarkable example you shall find, 2. Sam. 21. 1. When there fell out a famine in the days of David, he knew the natural cause was the drought, but he enquired after the supernatural cause, as wise men should do; as jacob when he saw the Angels ascended and descended, he enquired who stood on the top of the ladder and sent them to and fro. Ezakiel inquires who stands on the top of the wheel; but fools look only who stands on the next stair or step: whereas we should inquire as David, what was the cause of the famine; and it was answered him, it was Saul and his bloody house, because he had broken his oath with the Gibeonites, which was done many years before: I say, so we should do in all the calamities, afflictions and extremities that befall either the Church in general, or any particular person; search what the cause is. I find the phrase used in 2. Chron. 12. 7. saith the Lord there, I will not at this time pour out my wrath upon jerusalem by the hands of Shishack: where observe, that though Shishack was the immediate instrument, yet it was not Shishack his wrath, Shishack was but the vial through which his wrath was poured out. Where you may observe this connexion, that when any affliction befalleth a State or Church, or a particular person, it is because God is agrie, and he is never angry but for sin; and till sin be removed, his anger is never laid aside, time wears it not out, as it doth the anger and passions of men. And therefore it is good for us to compound with the Lord, and to take up this suit before it come to execution and judgement, and not to do as ill-husbands and prodigals do, that suffer a suit to run on, and charges to grow from Term to Term, lest we be enforced to pay, not only the main debt, but the arrearages also, that is, the time of that patience and long-suffering of God; and not in this world only, but in that which is to come. It is apparent that God is about a great work, yea to make a great change in the world, except we do as it were hold his hand by seeking and turning unto him, and by removing the things that provoke him: he doth not lay all these stones, and move all these wheels for nothing, & yet who knows what it is he is about, till it be brought forth? such a metaphor I find, Prov. 27. 1. Who knows what a day may bring forth? its a metaphor taken from a womb; there is no man knows what is in the womb of tomorrow, or what evil tomorrow may bring forth. Saul little thought that the next day traveled of such a birth as the overthrow of the armies of Israel, and the death of himself and his sons. job little thought that the next day had in the womb thereof the fall of the house, and the slaying of his children. If you observe the Scripture, you shall find that there are certain seasons, wherein as the Angel troubled the pool, so God troubleth the Churches; and commonly when God doth it to one, he doth it to all. 2. Chr. 15. 5, 6 And at that time there was no peace to him, that did go out or in, but that troubles were to all the inhabitants; for nation was destroyed of nation, and city of city; for God troubled them with all adversity. Where you shall observe, that where God once begins to do it, all the Churches come in, in the end; and whence was it? not because such an accident fell out, and such offences arose between Princes and Princes, and Nation and Nation, but God had troubled them with all kind of adversity; but especially jer. 25. 15. a notable example you shall see, the cup went round, when it was given to one nation to drink, every one tasted of it, though some more, some less. So that, I say, there are certain times and seasons wherein God troubleth the Churches, and that very thing that distinguishes between Nations & Churches, to be saved or to be destroyed, is the very ability to discern of those seasons; Oh that we were able now, and willing to discern that season.  
I will give you two instances: When destruction was to brought upon jerusalem, when they were to be led into captivity, the Lord was above twenty years about it, many warnings he gave them by his Prophets, he brought Nebuchadnezar near them, and took him away again; & what is the complaint he takes up against his people? saith he, The Stork and the Cranes know their appointed times, but my people know not the judgements of the Lord. Those creatures feel and foresee the winter, and betake themselves to some warm place. There is a judgement a coming, there are warnings ' enough, but my people cannot discern their season. And so when the last blow was to be given to the jews by the hands of the Romans, you shall see how pathetically our Saviour expresseth it. O jerusalem, jerusalem, if then badst known in this thy day the things belonging to thy peace, but now they are hid from thine eyes. Mark, in this thy day; there is a time & a season, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, time is exceeding swift, and passeth away. There is such a day wherein if jerusalem had seen it, the destruction had been prevented, but now the time is past: It is a thing worthy observation, that there is a double time, which we shall see observed in the Scripture: There is a time of preparing, and threatening, and no more but threatening, and a time of executing the decree; so you shall see it expressed, Zephan. 1. 12. At that time it shall come to pass, that I will search jerusalem with candles, etc. There is a time of whetting his glittering sword, and fitting the arrow to the bow, before the blow be given there is a time of patience, trial & long-suffering, before he swears in his wrath, they shall not enter into his rest; but when the time is come, when the word is once gone out of his mouth, when the decree is gone forth, then, as Samuel said to Saul, when he would have the sentence of his rejection to be retracted; No saith he, the strength of Israel is not a man, that he should repent, 2. Sam. 15. 29. Therefore while the evil is yet in the clouds, before the storm come, while things are preparing, while the sword is whetting, before the stroke be given, before the decree be come forth, let us search ourselves and meet him, to preventit. The evils which men intent against us may prove abortive; they may either die in the womb, or else they may travel with mischief, and bring forth a lie, that is somewhat contrary to that they intent; said fat a viam invenient, but when God intends any evil against any, what power shall be able to stop him? the destructions of God will find a way which we never dreamt off, as we see oft by experience; Velure puncto temporis maxima reram momenta vertuntur, even in a point of time the greatest things are turned upside down. My beloved, we all affect the praise of wisdom; and wherein doth wisdom chiefly consist, we shall see Deut. 32. 29. Oh that my people were wise: what to do? to remember their latter end; as if wisdom did therein consist: So in Proverbs 22. 3. A wise man sees the plague afar off, and hides himself, but a fool goeth an, and is punished; it's a Metaphor taken from beasts, that feel the storm before it comes, and then hide themselves in their dens; but the fool goeth on and is punished; that is, either he is ignorant & sees it not, or else he is besotted and stupefied, & so careless to prevent it. So Pro. 14. 16. The wise man feareth and departeth from evil, but the fool rageth, and is careless, that is, the prudent man he fears the evil of judgement, the evil of punishment; he fears the judgement to come, therefore he departeth from the vil of sin that brings it; as joseph foresaw the famine, and hid both himself and others from it by providing against it: so job when his sons were banqueting, he feared, lest they had sinned, & blasphemed God in their hearts, and therefore he rose early & sacrificed for them: but the fool rageth & is confident; the word in the original is to pass on whatsoever comes of it; as Balaam when the Angel met him with a drawn sword to show the danger that he went in, yet he would not be ruled, but he went on, & you know the issue: & so Ahab when he went to Ramoth-Gilead, though Micaiah foretold him, yet he would go on, therefore came short home for his labour: it's accounted a point of courage & generosity not to fear, but you see the wiseman saith here, that a wiseman fears & departs from evil. Indeed there is a double fear, there is a fear that ought not to be, that causeth the thing we fear to come to pass, that is such a fear as sets us a-work to use evil means to prevent the evil; such was the fear of Saul, that set him a-work to seek to the Witch, which was the very thing that brought upon him that he feared; such was the fear of the Israelites, which made them seek to Egypt & to Ashur for help, which brought upon them the thing which they feared; and such a fear we should lay aside: but there is a good fear which causeth the thing that we fear, not to come to pass, because it sets us a work to seek to God; such was the fear of jehoshaphat, 2 Chr. 20. 3. When there was a great multitude came against him, he feared, saith the Text; and what did this fear set him on work to do? He sought the Lord, and proclaimed a fast throughout all judah. Now this fear was a profitable fear, which caused the thing he feared, not to come to pass; for by this means he had a wonderful deliverance: such was the fear of jacob, when Esau came against him with 400. men, he was sore afraid, and what did this fear? it set him a-work to pray, and to wrestle with the Lord Almighty; this caused the thing he feared not to come to pass: such was the fear of josias when he heard the book of the law read, & thereby seeing the danger that was like to come, he feared; and what did that fear bring to pass? His hart melted (saith the text) within him, & he humbled himself greatly before the Lord, & therefore the thing he feared did not come to pass in regard of himself; for he had word sent him by the Lord, that he should not see that evil in his days. So that there is a good, an useful, and profitable fear, that causeth the thing we fear not to come to pass; and this is the fear that the wiseman speaks of, Pro. 28. 14. Blessed is he that feareth always, but he that hardeneth his heart shall fall into evil. I will not add any more: another main thing to which the Prophet driveth, is, that as the Lord doth terrible things to those that provoke him, to those that will not take warning; so likewise he doth wondrous things for those that wait for him. I am sorry I have not opportunity to add this to the other; but I see the time is past, therefore here shall be an end.   

Exact Walking.  EPHES. 6. 15. Take heed that you walk therefore circumspectly (or exactly) not as fools, but as wise. 
IN the eighth verse of this Chapter, the Apostle layeth 
Coherence.  down this conclusion, You were once darkness, but now you are light in the Lord, walk therefore as children of the light; this he carries along by some Arguments, and draws some consectaries from it, among the rest this is one, Take heed therefore that you walk exactly, not as fools, but as wise. As if he should say, Now the darkness is gone, now you are set upon a hill, now you are in the broad light that all men may see you, now look to yourselves, now see that you walk exactly, not as fools, but as wise: so you have in these words,  
First, a command, or an exhortation laid on them, Walk circumspectly, or exactly. 
1 Division.   
Secondly, that is backed with a reason, Not as fools, but as wise; as if he should say, It is your 
2  wisdom to do so, it is folly to do otherwise.  
Thirdly, there is prefixed before it a means how to do it, Take heed, or Consider, that is, it 
3  is a thing that will not easily be done, it is a thing that will cost you some labour; a man may do a bungling action without consideration, but if he will do a thing exactly, he must take heed unto it, Take heed that you walk exactly, not as fools but as wise.  
I will open the words in particular, when I come to handle them.  
Before I come to the particular points which these words afford us, something we may gather from this particle Therefore: Therefore is a relative particle, it hath reference to that which went before, You are children of light, therefore walk exactly, not as fools but as wise: Therefore; that is, since you are the children of light, since you are those upon whom the Name of God is called, since you profess the fear of God, it behoves you to look to yourselves that you walk exactly. In a table upon which a Picture is drawn, before the 
Simile.  picture is drawn, the blemishes, and blots, and scratches upon it, are not observed: but when the picture is drawn, a little blot is observed in it: so it is with men in this case, a man before he be regenerate, before he is made a child of light, while he walks in darkness, while God's Image is not drawn upon him, the sins that are in him are not 
Why sins are most taken notice of in God's children.  much observed, because there is no great difference between his general carriage, and some particular failing: but when the Piece is drawn, that is, when God's Image is stamped upon him, and renewed in him, than the infirmities, and sins, and failings that he falls into, every man is ready to observe them and mark them: and therefore we should in a special manner look to it, because our condition is altered, whereas before we were darkness, now we are light; whereas before we stood in the crowd, as it were among the rest of the people, now we are set upon the 
Simile.  stage; every man marks what we do: nay, if we stand still and do nothing, it is observed; and if we do, and do that which is undecent, that is observed too: now when every one of our actions are observed, it behoves us to look the more what we do, to see that we walk exactly. This thing I will not press because it is common.  
Only the use that we should make of it is 
Use 1.  this, to see what God and men look for from us; when we take upon us the profession of his fear, his glory is engaged in our carriage, therefore we should walk exactly, not as fools, but as wise.  
Again, as any man hath a higher degree of faith (for there be degrees,) as any stand in a 
Use 2.  higher place, they must look to it more, as they are in more estimation and glory, so they must take heed of falling to the scandal of their holy profession: but I will not stand upon that. Now I come to take the words as they lie.  
Consider therefore, or Take heed that you walk exactly: for the walking exactly, consideration 
Consideration necessary to exact walking.  is required you see; now the question will be, what this consideration is? It is a thing that is little taught, and not well understood, and therefore I will a little open it unto you, that you may know what this act is: it is a thing oft described in Scripture; I considered my ways, and turned my feet to thy testimonies. Now consideration (to describe it to you) is nothing 
Consideration what.  else, but an act of the practical understanding, whereby it reflects and stays upon its own intentions, and comparing them with the rule, it proceeds to lay a command 
Three things in consideration.  upon the will and affections, to put them in execution. I say it is an act of the practical 
1 The mind dwells on the action.  understanding, whereby it stays and reflects upon its own intentions, etc. for there are many actions that pass from the mind of a man, that he dwells not upon, but they pass presently away, these are not reflect acts, they are not acts of consideration, he dwells not upon them; but when a man dwells upon a thing, he will not let it presently pass from his hands. First, they are in the intention, and then he looks back by consideration, when a man will see what is in his mind, he will look round about as it were, and return upon his heart, as it is called in the Chronicles, If you return to your hearts; I say this is necessary, this is one part of consideration, but this is not all, a man may dwell upon his actions for another end.  
Therefore when this is done, in the second place this is to be added, that a man so dwell upon his actions, as that he compares them with the rule: he sets them both together, and 
2 To compare it with the rule.  therefore in Prou. 4. 26. that which is called consideration in another place, is there called Pondering; Ponder the ways of thy feet: the meaning 
Prou. 4. 26.  is, consider the ways of thy feet. Now you know what Pondering is, when you have 
Pondering, what.  a thing to weigh, there must be something to weigh it by, which therefore is the rule thereof; and as in measuring, there is the thing that you measure by: this is the second thing to be done in consideration, to compare it with the rule.  
But yet this is not all: for there may be a comparing of actions and intentions, with the rule by which it is squared, when yet it is not consideration: a Scholar may take a thing into consideration, whether it be true or false, whether it be a practic or a speculative thing, he may compare it with the rule; but his end is not to practise it, but only to know the truth of it, and so he lets it lie. And not only Scholars, but it is so with all men for the most part, they hear us deliver the truth of God, their end is to see (as it were) to understand it, to know the truth of it, they do no more but see if the thing be true, and give their assent to it: but in consideration there is somewhat more.  
Therefore I add, that it layeth a command upon the will to put it in execution, or else it 
3 To resolve upon the practice of it.  is not properly consideration; but when a man considers of a thing, so as that he resolves to do it, that he lays an imperative injunction upon the inferior faculties, to put that in practice and execution that he resolves on; so now you see more distinctly and clearly what the Apostle would have us do, this is the action he would have us do, to Consider; that is, to stay upon our actions, to compare them with the rule, and not to let them lie there, but to put them in practice and execution; this is the thing we are here exhorted unto, to Consider, or Take heed what we do. And it is that which we have little reason to be backward to (though in truth we are backward to nothing more, which is the cause of many errors of our life) if we consider.  
First, that this consideration is the excellency 
Motives to consideration.  of all a man's actions, it is that which is proper to man, as he is a man, there is no 
1 It is an excellency proper to man.  beast capable of it: It is a peculiar excellency to man, to be able to return and to reflect upon his actions. Beasts look forward altogether upon the present pleasure which is propounded, but to consider an action, whether it be to be done, or not to be done, it is an excellency peculiar to man. Therefore as the Mathematicians say of Figures, the 
Simile.  straight Figure, or the straight Line is the weakest, but the Circle is the strongest of all other, and the best, because one part returns to another, and holds up another; so these direct actions of ours, these transient actions that pass suddenly upon a thing, they are the weakest, in them we are most subject to err, but these actions wherein we return again upon ourselves, as a circle or round figure, are more perfect and exact: I say it is the excellency of an action, and this should make us ready to do it, but that is not all, there is not only a general excellency.  
But it is the best for ourselves, it perfects us above all other; take all other actions that 
2 It perfects the soul.  go directly forward, they perfect somewhat that is out of a man, but they perfect not the heart of a man. If it be in teaching others, in it is the perfection of the Scholar, other actions of wealth, of honour, of learning, or any thing of this nature, they perfect the thing upon which they are pitched, but now this action, by which the heart returns upon itself, this reflect action is that which perfects a man's soul, it makes him a better man, it builds him up in grace and in truth; when a man looks in, and returns upon himself, he makes up the breaches of his heart, if there be any thing amiss there, he rectifies it: therefore it is an action that we should easily assent unto, and agree to the exhortation of the Apostle. Therefore to conclude this point, let 
Use.  us be exhorted, to consider what we do, the failing in this is the cause of so many errors in our lives, the cause of so many ill spent 
Inconsideration, the cause of errors in our lives.  hours, of so many vain speeches, of so many gross sins committed, all for want of consideration. If the swearer would well consider what that is, when the Lord saith, I will not hold him guiltless that taketh my Name in vain, he would not be so ready to swear as he is. If the adulterer would consider what God saith, Heb. 13. Whoremongers and adulterers God will judge, he would not so easily continue in that sin: so you may run thorough other particulars, therefore this consideration is necessary in things that belong to salvation. It is not so in other things, in other things the notion passeth soon from the mind to the rest of the saculties, as soon as the light, it is no sooner kindled but present'y it is executed; but in matters that belong to godliness, there may be a spark, and it will go out again in the heart, as green wood putteth out the fire; in that 
Simile.  case there must be pains taken, because of the stubbornness in the faculties of the mind to obey the light, which is dictated to the conscience: Therefore we must do in this case, as we do with stubborn servants, they 
Simile.  must be bidden do a thing again, they must be forced unto it. If the under-faculties were as ready to obey the mind in spiritual things as in other things, it were another case. In other things (for the most part) we shall find that the mind hath no sooner resolved on a thing, but the faculties presently are ready to practise and to execute it; If it be a matter 
The under-faculties stubborn to spiritual things.  of pleasure, a matter of commodity, a matter of business, if a man resolve once to do it, he finds no resistance; but if it be a matter tending to a holy life, he is resolved and fully intended to do it, yet when he comes to the point, how many impediments doth he find in the under-faculties? they are like stubborn servants that have need of pressing upon, and must have such imperative injunctions upon them as I speak of. Therefore 
Simile.  this consideration is necessary for us, we see if we be negligent in it, it is impossible we should lead a holy life, because we go up the hill in that, there must be pains taken in that; there is no good action but it will cost this consideration, and the rather we should do it, because (as I say) it is that which perfects us most of any thing; we study many 
The best study what.  things, we study books, we study men, we study ourselves, that is done by this act of consideration, and of all studies that is the best, when a man studies his own heart, when he dwells at home: It was the precept of the wise Moralist, to exhort men to dwell at 
Simile.  home, to look inward; for a man to be as a good housewife in her own house, to dress the room of his heart, every morning to 
Simile.  sweep it, and to put things in order which the former day hath put out of order, that he may be fit to entertain the Lord of glory; therefore we ought to keep ourselves right and strait, to keep ourselves clean and pure in soul and body by this continual act of consideration, that we may be fit Temples for the Holy Ghost to dwell in and to continue in: therefore we should do this.  
First in general, take this general consideration; 
General considerations.  let a man think what his condition is, what he comes into the world for; let him sit down and think with himself that he hath a soul that is immortal, that must live in another place for ever, that his life is uncertain, he knows not when this soul of his shall be put out of possession; now if a man would take these things into consideration, if he would sit down and consider his latter end, consider the infallibility of the threatenings, consider the uncertainty of this life, consider the terror of God's wrath, because these things are not taken into consideration; therefore it is that men go on in courses of sin, this is that which the people failed in, Deut. 29. 4. saith Moses there, you have seen 
Deut. 29. 4.  what the Lord did to Pharaoh and all his servants, you have seen the temptations and the great works which he wrought, but you have not hearts to perceive, you have not eyes to see unto this day, you have seen, but you have not hearts to perceive; that is, you have not hearts to consider it as it is, as if he should say, this will profit nothing; this which was one of the strongest arguments that was, (as how could a people have more arguments to fear God than they had, to see such wonders as they did, but this) profited them nothing, because they had not hearts to consider; so our Saviour, Mark 6. 52. They considered 
Mark. 6. 52.  not the miracle of the Loans, for their hearts were hardened: After that miracle was wrought, when Christ walked upon the Sea, and they thought he had been a spirit, they were afraid, the reason is given, because they considered not the miracle of the Loaves; as if he should say, there was enough in that to have strengthened their faith, that they should not have been so fearful; but saith Christ, the reason you did not profit by that was, because you did not consider, your hearts were hardened: and therefore 2 Tim. 2. 6. it is Paul's exhortation, Consider what I say; consider 
2 Tim. 2. 6.  what in other places I have named to you, that is, though these be reasons strong enough, yet consider, Timothy, or else it will never work upon thee, therefore consider what I say, and because we are not able to do it of ourselves, he prays to God to teach him to consider, and the Lord giwe thee understanding in all things: and indeed that we may do so, let us beseech God to open our eyes to enable us to consider; till he set us a work, we cannot do it to purpose, so that I say, we should learn to do this in general, and not only so, but to make a daily practice of it, every day consider our ways, to set some time a part for that purpose: when we come to God in prayer, consider the business we have to do, consider what hath been out of order the day before, to reflect upon our hearts, and to set things straight before God, and after this to have an eye upon our actions all the day, that our tongues, our hands, our feet, or any part be not ready to act any thing before we have considered and pondered it, before we have good warrant for it.  
You will say this is impossible, must a man 
Quest.  stand considering every act on that he doth?  
I say, it is not needful that every action 

Answ.  
We need not to consider every particular action in our way.   should be considered; as in a journey, you know it is not needful for a man to think of every step, but the first intention of the journey will carry him a great way; so set the 
Simile.  heart aright, and that intention will carry a man thorough many actions, though he stand not to consider every particular; but because our hearts are so ready to go out of the way, like young horses that are not accustomed to 
Simile.  the high way, they are ready to turn aside ever and anon, except the hand be upon the bridle continually; so this consideration must be ever and anon repeated in the heart to keep it straight, it is apt else to turn a side. This 
Too much consideration of outward things.  we must learn to do in things that belong to godliness, in other things we are apt enough to do it; the young man is apt to consider how he shall satisfy his flesh, and the desires of it, how he shall obtain his pleasures; the ancienter men, they consider how they may increase their wealth, how they may keep correspondency, as it is said of the good housewife, She considereth a field and gets it, Prou. 31. there is too much of this consideration, 
Prou. 31.  men consider such outward advantages: the thing that we require row, is to consider how we may walk circumspectly and holily before God in all things, this is the thing that we ought to consider, & to neglect this and to intend other things, is no better than madness: If a man do but consider seriously what he is, what his condition is, and what he is fit for, he will reckon it madness to intend other things as he doth; we reckon men mad, when they fall a gathering straws, 
Madness what.  and stick their clothes with flowers, when they scrabble upon the walls, because we think these actions unmeet for a man: So come to a Christian, when he is occupied in trifles, in pleasures and honours, (for they are no better) when men do this with all their endeavour, this is as unmeet for a Christian, this is as much below a Christian, as those other actions, that I named, are below a man; and it is as truly spiritual madness, as the other is natural frenzy; consider of this therefore, and come to yourselves. I am not too harsh in calling it madness, the Scripture calls it so, in Luke 15. the Prodigal is said to come 
Luk. 15.  to himself; for other things he was come to himself before, but for matter of grace and salvation, therein he was not come to himself; so that a man may truly say, that the world is full of mad men in this sense, because they come as much short of that which belongs to a Christian, of that which belongs to a man, as he stands in relation to God, as he stands in reference to eternity, as the other actions are to other men, and you shall find they are occupied in the same manner; look upon the employments of men, if we could see what they are busy about, what their thoughts and lives are taken up with, in the morning if we could see them, as God seeth them and beholds them, we should see they do as mad men; as a man that makes a garland to himself, composed of such vanity as he is most fancied with. Consider therefore what you do, Walk exactly, not as fools, but as wise. So much for that. The main point is that we now come to,  Walk exactly. 
Consider therefore that you walk exactly, whence we will deliver this Doctrine (to take the words as they lie,) that  It is required of a Christian that he walk with 
Doct.  God exactly in all things. 
Before I come to prosecute this point, I will 
It is a Christians duty to walk exactly.  show what this walking is, and what it is to walk exactly.  
In a word, by walking nothing else is meant but the tract and course of a man's life, so that to walk holily is nothing else, but in all the 
To walk exactly what.  passages and turnings of a man's conversation to keep himself close to the rule, so that into what circumstance soever he is cast, still as 
Simile.  a, Die to fall right, whether he be alone or in company, whether he be in sport or in business, whether he be among enemies, or among friends, all is one, his conversation is still of the same colour, he keeps one tenure what condition soever he is in, in crosses and adversity he is taught to wait, in prosperity he knows how to abound, to behave himself as a Christian in any particular action, whether it be gain or loss to him, whether he be in a pleasant estate, or whomsoever he hath reference to, whether it be for his advantage or disadvantage, all is one, he doth not shift, he doth not daub it out by seeking inventions, that afterwards will fall off as untempered mortar, his conscience puts it to him, and tells him this is not to be done, and he is willing to let his conscience speak, he is ready to obey it; when a man thus behaves himself in the constant course of his life, this is to walk exactly.  
But then again there is somewhat in this word Exact, the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes of two words, that signify to go to the extremity of a thing; so to walk exactly is nothing else, but so to keep the Commandments of God, that a man goes to the utmost of them, to all the rules that he prescribes, not only to content himself to do the main duties of them, but you must look to every particle of them, to be willing to go to the utmost of 
Preciseness commended by the Apostle, condemned by the world.  every command; so the scope of the Apostle is, to commend unto us here the thing that is so disgraced in the world, the which is a matter of much obloquy, that same exactness or preciseness, for so the word may as well be translated, and there is no word that fits the Greek better than this. Consider that you walk precisely, or exactly, or strictly in all things; I say that is the Apostles scope, to commend this to us, that men discommend so much, though indeed it be the only excellency of a Christian; for is not that the 
Simile.  best glass that shows the smallest spots? and is not that the brightest light that shows the least moats? and do you not reckon that the finest flesh that is sensible of the least pricking? so the conscience that is sensible of the least sin or failing, is the perfection of Christianity which we are to strive to attain, it is that which we are to reckon the greatest excellency of all others, so far it should be from disgrace with us. To walk exactly is required of every one, and this exactness is to go to the utmost; but a little more particularly to describe it, to walk exactly requires these three conditions. 
Three things in exactness.   
First look to the whole rule, he that looks 
1 Look to the whole rule.  but to a part shall never do a business exactly, but imperfectly and bunglingly; that is, you must have respect to all the commandments, to all the precepts that run thorough the book of God. 
2 Go to the utmost of every command.   
Secondly, he must go to the utmost of every one, we see our Saviour in Mat. 5. he 
Matth. 5.  sets it down, it is not enough for a man not to murder, but he must not be angry with his brother unadvisedly, there is the extremity of the command, he must not only take care of the main, but to keep the least; so he saith, that a man should not only not swear great oaths, or not forswear himself, but let your yea be yea, and your nay nay, saith our Saviour in the same Chapter. And so for that command, Thou shalt not commit adultery, (I give you the instances in that Chapter, because Christ gives them upon the same occasion; saith he, he that breaks the least commandment, he that doth not keep every jot of the command, he shall not come to Heaven.) As for that command of Adultery, though thou keep the main, if thou lust in thy heart, that is, if a man admit lascivious thoughts, adulterous lustful thoughts, though he keep the main Commandment, the main duty which is there commanded, yet he walks not exactly; there is a necessity laid upon him, He that keeps not every jot of the command, shall not enter into Heaven; so that you must have respect to the whole rule, and to every particular command.  
And lastly, you must do it at all times, Psal. 106. vers. ult. Blessed is he that doth justice, 
3 Do it at all times.  and love's righteousness at all times; otherwise a man cannot be exact; he that doth it by fits and flashes, that walks exactly one day, and is out again another, this man is said not to walk exactly, he walks with God by fits, as he that looks to half the rule, he walls but by halves; if either of these be, that he walks 
Exactness required in three respects.  but by halves or by fits, he is not exact: thus much shall be said for the explication. Now this exactness is required in three respects.  
First, in respect of a man's person, that he be clothed with all the graces of the spirit 
1 In regard of the person.  that there be none wanting, there must be a generality in that, and therefore in 2 Pet. 1. we see the graces are put together, Give all diligence that you join with virtue faith, with faith 
2 Pet. 1.  knowledge, with knowledge temperance, with temperance patience, etc. that is, as if he should say, a Christian must not be adorned with some graces of the spirit only, but he must have every one, he must be exact, he must have the whole clothing, the whole Image of God, for 
Image of God what.  the Image of God is nothing else but the happy cluster of these graces: now put the case that any of these be wanting, than you shall see what a defect it will cause; if a man have faith, if he want virtue, that is, if his faith show not itself in works, if it be not a working virtual faith, what will his faith profit him. If he be zealous and ready to the work, if there be virtue in him, if he want knowledge to guide, and direct him, and turn him, he must needs err exceedingly; and therefore he must join to virtue knowledge, if he have knowledge that he know what to do, if there do not come in the practice of other graces, if he be intemperate, it will lie as a blot upon him, there will be great inconcinnity in his carriage, if he have other virtues and want one; suppose if he be temperate, yet if he be an impatient man, this becomes not one of those upon whom God's Name is called; it becomes a Christian to have his person adorned with every grace, because God requires so much beauty in him, in Cant. 4. 7. saith Christ to his 
Cant. 4. 7.  Church, Thou art all fair my love, there is no spot in thee; that is, thou art adorned with all the graces of the spirit, there is not one wanting, for there is such a generality required, such is the beauty of a man in Christ, the whole frame of grace is in him: therefore Christ is said to work grace for grace, the meaning is, for every grace in himself, he hath stamped another in us; as the seal gives print for print, in the wax character for character, and as the father to 
Simile.  the son limb for limb, and member for member; so Christ to his Saints, he works grace for grace, that is, as he himself hath the whole frame of grace in his own heart, as the Image of God is perfect in him: so all that he changeth, all that are borne of him, not of the will of the flesh but of the will of God, they have the same that he hath; not in degree, no child hath his members in the same degree 
Simile.  as the father hath, he hath them as a child, the other hath them as a perfect man; so every Christian hath them in the degree of a child, and yet he must be exact in all in respect of his person.  
Secondly, this exactness is required in regard of his actions, all the actions that the 
2 In regard of the actions.  holy man hath to do are to be exact, therefore it is a rule of the Schoolmen, an action cannot be good except all be good in it, except all the circumstances be good, if there be one wanting the action is evil; this is required 
Circumstances must be good in a good action.  of necessity to walk exactly, that is, take any action we do, if either the principle of it be not good, that it comes from carnal fear, or from carnal love and desire, or else the end is not good, or the circumstances are not good; to pray, and not to pray fervently; to show mercy, and not with cheerfulness; to keep the Sabbath, and not with delight; and and so you may run thorough what particulars you will, the wanting of any of these circumstances makes it an evil action; and therefore in regard of his actions he must be exact.  
Thirdly, in regard of others it is necessary that he walk exactly, as in james 1. This is pure 
3 In regard of others.  religion and undefiled to keep a man's self unspotted of the world; now if a man will be 
james 1. ult.  unspotted of the world, he must be exact in all things; if he fail but a little the world will blot him and blaze his name all over, that no place shall be empty of it, if there be any spot in him. It is true, the applause of the world is not to be greedily looked for, but yet in this case every Christian should be like Absalon, there should be no blemish in him from top to toe, he should labour to be so blameless in all his conversation, to do as Zachary and Elizabeth, to walk in all the Commandments without reproof, so that a Christian in regard of his person, in regard of his actions, in regard of others, he must walk exactly.  
But now in this point that I have delivered 
Quest.  there is somewhat more than this, it is required I say of every Christian, that he walk exactly before God in all things, here comes in a question or objection, when I say it is required of them; the question is now whether it be of necessity or no, that it be so laid upon every Christian, that they cannot keep in good terms with God, that they can have no assurance of their own good estate except they do it? whether it be laid upon them of such necessity or no, to keep such exactness in their conversation?  
To this I answer: this precept, as well as any in the Book of God, is to be kept evangelically, 

Answ.  
How this precept of exactness is to be kept.   though we cannot keep it Legally; that is, we must endeavour to the utmost of our power to do it, to strive with all our might, we must intend, and desire, and purpose to do it, and we must have endeavours answerable to our purposes; this necessity lies upon every man to walk exactly, that is, to allow himself in nothing that is a known sin, there may be many failings out of passion, a man may be transported out of incogitancy, out of inaduertancy, because many things pass from him that he is not able to consider of; but let it come to this case, to be a known sin, if he allow himself in it, this is a breach of the evangelical keeping of this Commandment, which requires that a man walk exactly, and this lies upon every one of necessity, that he do not admit of any known sin in his conversation, but in that respect to walk exactly, and that will be manifested by 
Reason's why Christians should walk exactly.  these reasons.  
First, if there be but one thing in your conversation (pitch where you will) be it greater 

Reason 1.  
Else there will be a breach betwixt God and us.   or smaller, if it come to be a known sin, if it be revealed, that you know such a thing is a duty, or such a thing is a sin; now if a man walk not exactly in that, he makes a breach between God and him: as it is with two friends, if there come but a small matter 
Simile.  wherein they differ, that falling between them, if neither of them yield, it makes an utter breach and separation between them; so let it be a matter of less moment, take the least sin, or the neglect of the least duty, yet when I know this thing God requires at my hands, it is a thing that God will have done; when a man now lies in the contrary and will not do it, certainly God will not yield, and if he do not, it makes a breach between them, it makes a separation between God and him: As it is with a Prince, if he command a man to do any thing, when he proclaims 
Simile.  it, when there is authority put upon it, when it is made known to him in particular, the standing out makes him a rebel; so it is in this, the standing out with God in any part of our conversation, if we be not exact in all, it puts us into a state of separation from God.  
Secondly, except a man walk thus exactly 

Reason 2.  
Else what a man doth, is for himself and not for the Lord.   with God in all things, it is evident that what he doth, he doth it for himself and not for the Lord, and if he do so it is not accepted of God; I say what he doth, it is for himself and not for the Lord, for if he perform that obedience which he doth for the Lord, and for his Commandment to please him, what is the reason that he goes not to the utmost? why doth he set limits to himself, for God requires that we should do his will on earth as it is done in Heaven? his commandment is, that we should go to the utmost of every command; now when we limit ourselves in holiness, when we come to such thoughts as these, well; I will have as much as will bring me to Heaven, I will labour for so much exactness of conversation, as will keep me in the state of grace, as much as will preserve me from hell; I say the ground of all such conversation is nothing out of a man's self; it is but regard to himself, he doth but only look at his own salvation and no more, which is a thing I confess that may be looked at, but to look at nothing else, is self-love; when a man looks at nothing but his own salvation, and how he may escape hell, that man cannot be right; now when a man sets himself limits, and circumscribes himself, and saith with himself I will go thus far and no further, when he doth not endeavour to come to the utmost, to the highest peg, it is a sign his heart is not upright, therefore there is a necessity laid upon every man, that he walk exactly with God in all things.  
Thirdly, take any particular in a man's conversation wherein he favoureth himself, if he 
Reason 3. Else it argues a man is not in Christ.  be overcome of that, he is not in Christ, whosoever is in Christ overcometh the world and the flesh, saith the Apostle, Gal. 5. Whosoever 
Gal. 5.  is in Christ crucifieth the flesh and the affections, and overcomes the Devil, as we know the stronger man casts out the strong man; now when any one particular of these lusts of the flesh, or the temptations of the world, or the devil, shall come and set upon a man, if he yield to this he is overcome of it, whereas none of those that are in Christ are overcome of the world, or of the flesh, or of the devil; that is, if there be any particular 
Simile.  sin (for they are but soldiers that fight under those Generals and Captains) if a man once yield to it, if a man give over striving against it, a man is said properly to be overcome; whereas if a man continue warring 
To be overcome what.  with sin, it is another case, but when he gives over resisting, as the Apostle saith, His servants you are, whom you obey: if a man come to obey any sin, whatsoever he is in the whole course of his conversation, it interrupts this exactness; when he yields, he is overcome; As we say water and fire, as long as they 
Simile.  contend one with another, neither is overcome; but when they yield one to another, when the fire is turned all to be water, than it is overcome; so in this case, when there is a contestation between us and sin, if we yield to it, than sin overcomes us, and he that is overcome of sin cannot be in Christ.  
Fourthly, if there be any particular sin in a man's conversation wherein he doth allow 

Reason 4.  
Else no means can be profitable.   himself, it hinders the use of all means and the profit of them, that neither a man is able to pray, or able to hear, or able to do any duty as he ought: So that as a medicine is applied 
Simile.  in vain so long as the Arrow head is in the wound, that must be removed first before it can work any cure; so let there be but one sin, one failing in this exactness of conversation, and all the means of grace are in vain: therefore there is a necessity lies upon every man, if he will be a Christian, if he will reckon himself of the number of those that are the children of light, that he walk exactly. But not to stand to press this further, to make some brief use of it, for I desire to come to the other part, Not as fools, but as wise.  
The use we are to make of this, is to set our 
Use. To labour for this exactness.  selves about the work, to do the thing, to labour to walk exactly, and here it is good to bring ourselves to particulars. Come to the keeping of the Sabbath, I would but ask this 
In keeping the Sabbath.  question, Whether the day be not holy? whether it differ not from other days that are common days? and if it be not holy, why do you do any thing at all? and if it be holy, is not a holy day to be kept holy? why do you not keep it exactly to God? And for Prayer, when you come to call upon the Name 
In Prayer.  of God, it is not the slight performance of the duty that God looks for, it is another thing, he takes your prayers by weight and not by number, therefore look you do it exactly; so in receiving the Sacrament, and all 
In receiving the Sacrament.  duties, I leave it to yourselves to consider particulars: and so for the duties of your Calling, 
In our particular calling.  to be diligent in them, to serve God and men in them with the fatness and sweetness of them: and so for sports and recreations, to be exact in them, and not to use those 
In Recreations.  that be unlawful, and those that be lawful, not to use them excessively, but to use them with limitations, and to put right ends upon them; and so in all business and conversing with men, in all the turnings and passages of a man's life, look that you walk exactly, that your obedience be general, otherwise that is a sign the heart is not changed, a man is not right borne till he come to walk exactly with God, till he be willing to perform every duty, and willing to shun every sin that he knows, every thing that hath a tincture of sin, if the heart be right there will be an antipathy between us and whatsoever is called sin; otherwise what is the power of Religion, if we only do duties that are facile and easy, to which we have no contrary disposition, it were an easy thing then to be religious, but herein is the power of Religion, to subdue every affection, to subject it, where there is a strong stream of a contrary 
The power of Religion what.  disposition to turn the course of nature, to obey God when a man finds the greatest difficulties, in the time of temptation and trial to do it, this is that which is necessary for us, otherwise the truth is, we serve the flesh and not God, saith james, jam. 2. The same 
jam. 2.  God that said thou shalt not murder, said also thou shalt not commit adultery; so I say to every man that fails in any particular, and allows himself to lie in any particular sin that he will have his liberty in, I say, hath not God said, thou shalt not do this as well as that, and if thou dost one duty to God out of love and respect to him, or if thou didst abstain from any sin because he forbids thee, doth not he forbid thee that as well as this, and he hath commanded thee this duty as well as the other, why dost thou not perform all then? A little leak will sink and drown a Ship as well as a great breach; one disease will take 
Simile.  away the life as well as many; so one sin, one failing in this exactness of conversation is enough to destroy us, it is enough to put us out of a right condition in God's sight, therefore learn to walk exactly, beware of byways, which though it may be hidden from the eyes of men, yet God knows it that sees in secret; for that is a common course: Men do as wand'ring stars which are carried about with the rest of the Heavens, and yet they 
Simile.  creep back by a contrary way, which is their own proper motion; so it is the custom of men to do as others do for the outside, to come to Church, to abstain from gross sins, to live civilly, to deal justly with men in their common course, but they have a proper course of their own. Labour to be exact, take heed, know that God observes you, and know this, that that hath been the practice of the Saints, it is not a thing impossible to be done, we must not set upon it as upon a thing that 
Instances of exact walking.  none can reach to, look on Moses, see his manner of walking, when God commanded him to go with all that he had out of Egypt, he would not leave so much as a hoof behind him, he would do it exactly; look on Paul, he knew nothing by himself, that is, he kept a clear conscience in all things, though he were not thereby justified; look on Samuel and his walking, he calls the people to him, and saith to them, what have I done amiss? whom have I wronged? Whose ox or whose ass have I taken?  
Again, see those that fail in this, and we shall see that it is not a slight matter; Saul 
Instances of those that walked not exactly.  walked with God, but because he did not walk exactly, because he offered sacrifice before he should, you would think it a small matter, but because he did not destroy, but spared Agag, God rejected him. So Nadab and Abihu, when they offered sacrifice, you would think it to be no great matter, a circumstance, and will not common fire serve the turn? but they were consumed for not walking exactly; look upon the Prophet that did not keep him close to the word of God, as he returned back he was slain of a Lion; look upon Balaam, he walked with a fair outside, yet because he was not exact (for God saw the falseness of his heart) God saw the secret by-ends that he had in it, & for this cause God rejected him, therefore take heed that you walk exactly.  Not as fools, but as wise. 
It is our wisdom to do so (to speak a 
It is wisdom to walk exactly.  word or two of that) to do that which God hath appointed a man to do, to do that which the rule of wisdom hath appointed, that must needs be the wisest way; now it is the rule of wisdom that commands us to walk exactly; and as he is the best writer that comes nearest his copy, and he the best Carpenter 
Simile.  that comes nearest his rule appointed him, so he is the wisest man that comes nearest the rule of wisdom, which is the book of God, which exhorts us to walk exactly.  
Again, to be guided by God, who is the wisest, is it not the wisest way? it is God's appointment that we should walk exactly, examine the properties of wisdom, and we shall fee what cause there is to reckon it to be wisdom to walk exactly.  
First, the main property of wisdom is, 
The properties of wisdom.  when a man looks to the general universal end of his life, and frames all things according to that, for therein properly wisdom or prudence consists; when a man looks aright to the utmost and general end of his life, for a 
1 To direct all actions to an universal end.  man either to look to no end, or to be as those that roll up and down at random, men that have no particular scope to which they direct all their actions, this is gross folly.  
But besides this, if a man have no end, or if it be but a particular end, he is not said to be a wise man, he may be said to be a wise Pilot, or a wise Statesman, or a wise Merchant, or a wise Warrior that sets such particular ends; and so we may go thorough all, but he can never be said to be a wise man, except he look 
Note.  aright to the general scope and the general end of his life; now he that walks with God perfectly, he only is a wise man, because he only looks at the general frame and course of his life aright. The cause of all our errors (as one saith) is because we look only upon 
The cause of errors.  part of our life, we look not to the whole, we have not our eye upon the general scope and aim of our life, and therefore we walk unprudently, he only is a wise man (I say) that frames the whole course of his life aright, and therefore wisdom hath that excellency above all other things, because it looks to the end; as the end is best, so any error about the end is worst (saith a Divine,) as the end is best, so folly, and imprudence, and error concerning 
Error about the end the greatest.  the end is the greatest error: therefore the Scripture calls this wisdom godliness, and this folly wickedness, the best and worst names that can be; therefore if this be wisdom for a man to frame the whole course of his life aright, to look to the general end, to be sure that his scope be good, than he is the wisest man that walks exactly with God, whatsoever he be in other things, this makes him a wise man.  
Secondly, this is a property of wisdom for a man not only to know, but to put in execution, 
2 To put a man upon practice. Difference between prudence and other arts.  that is the difference between prudence and other arts; in other arts, he that knows what is best, is the best Artist, but in matter of prudence, he that knows what to do, and practiseth not, is of all other the most foolish; and therefore action is a chief property of wisdom, there is this requisite to prudence to invent the work aright, and to put it in execution: therefore he that walks exactly, he that not only knows what to do, but in good earnest doth it, he is the wisest man. Men are not to be judged according to their knowledge, or according to their habits, but 
How men are to be esteemed.  according to the act, according to their execution and practice, as the Apostle saith, Rom. 2. God shall judge men according to their works.  
Again, another property of wisdom is, when a man not only looks upon one part of 
3 To look to every part of his business.  his business, but he looks round about it, he looks in all the nooks and corners of it; it is the ground of error, when a man looks upon one part that draws him on to the work, but he looks not round about, to see the discommodities, to look to all: if this be wisdom, then to walk with God perfectly is the greatest wisdom; take any other man that doth it not, that steps aside out of the ways of God, that walks not exactly with him, that goes out and seeks some profit for himself or some credit, that steps out for some sinful lust, to satisfy some pleasure which he thinks will be great advantage to him, to have this which others want, what is the reason of this? because he is not wise, he looks but upon one part; if he did look round about, if he did put the antecedent and the consequent together, if he would sum up all his life together, he would see that that were not the best way, he would see that that would bring him much misery, and that the abstaining from that sin would bring him much happiness: thus he would think if all were put together, but when he looks on one part, and not on all, hence it is that men walk not exactly.  
Again, it is another property of wisdom, for a man not to look on the outside, but to 
4 To look on the inside of things.  look on the inside of things; fools look on the outside, but wise men see the inside, they see the sap in the tree; when a man looks only 
Simile.  on the outside, he is subject to be taken with the snare, when he sees the Corn spread, and sees not the net, but a wise man sees the hook in the bait: the most precious things in the world, their carriage is base, their outside is 
Simile.  base, the worst things are gilded, and men for the most part, for want of wisdom, take the things that are gaudy on the outside, and leave the other. As the Apostle saith, We are as men of sorrow, though indeed we rejoice as men having nothing, though we possess all things; his meaning is, the outside is mean, the outside is base; is it not prudence through the gold to see the base metals, to see the thing that is bad indeed, to see the vanity, and folly, and deformity of sin, that God hath forbid us to commit; to see the false glosses of Satan that he puts upon sin, to see the base metal within: and on the otherside to see the excellency of spiritual things? They that walk exactly they see the inside: Moses had two things presented to him, to suffer afflictions with the people of God, the outside was bad enough, or to enjoy the pleasures of sin, the treasures of Egypt that he might have had in Pharaohs court, here the outside was good, this was his wisdom to see thorough both these; he that walks perfectly with God, he sees the inside of things, he sees that God neglects things that have an outward gloss, and cleaves to things that though the outside be base, yet in themselves they are excellent and precious. I should have come to some exhortation, but the time is past: so much shall serve for this time.  
FINIS.   

samuel's support of Sorrowful Sinners.  1 SAM. 12. 20, 21, 22. 
And Samuel said unto the people, Fear not: (ye have done all this wickedness, yet turn not aside from following the Lord, but serve the Lord with all your heart:  
And turn ye not aside, for than should ye go after vain things, which cannot profit, nor deliver, for they are vain.)  
For the Lord will not for sake his people, for his great Names sake: because it hath pleased the Lord to make you his people.  
THe occasion of these words was this; in the former part of the Chapter Samuel setteth forth the greatness of the sin of the people, in desiring of a King, and he tells them that therein they had cast away the Lord who was their King: And upon this a miracle was wrought, whereby God discovered his displeasure from Heaven, which so amazed the people, as at the eighteenth verse it is said, They feared exceedingly, and desired Samuel that he would pray for them; and now in these words ye have samuel's answer, and his scope therein is to exhort the people not to fear, for they thought that so great a sin could not be forgiven easily, not they so easily received to mercy again; he therefore labours to take away the discouragement, and tells them that if they would come in, fear not, for God will receive you.  
But they might object, but we have committed 
Object.  a great sin.  
It is true, saith he, I will not go about to 
Answ.  extenuate that, yet notwithstanding know this for your comforts, that God will continue the same that he hath been, and therefore fear not: and that he further setteth forth from an effect which commonly this fear hath, which will cause us to depart from the Lord: so that now he labours to take away their fear by two things: first, by taking away their discouragement, the cause of their fear: secondly, by showing them the bad effect it will bring forth, to cause them to depart from the Lord, the contrary to which he exhorts them unto, and confirms his exhortations by these reasons: first, saith he, Turn not aside from following the Lord; in which there is a reason couched, as if he should have said, now you have committed one error, will you commit a second? when a man is out of his way, will he go on? no, but will return rather, and will you turn aside from following the Lord too? secondly, whither shall it be that you would go? to the creatures, they can do you no good. Here are two things that you all desire; first, deliverance from evil when you are in a state of misery; secondly, such things as may advance you in a good estate. Now the creatures can do neither for you, for they are vain; it is vanity, an empty things, and will you leave the Lord who hath power to do all this for you, and what else you can desire?  
But they might say, but we have displeased 
Object.  the Lord, so that he will not look on us as he was wont.  
He answereth and tells them that God is the 
Answ.  same, he will not easily forsake his people, for which he gives two reasons; first, because he had chosen them to be his people, he had freely made them his people at the first, and he is always the same, and therefore he will continue to keep you.  
But they might say, we have made ourselves 
Object.  unworthy of being his people, we deserve to have a bill of divorcement given us.  
But yet secondly, because they were his people, called by his Name, therefore for his 
Answ.  Name sake he would not cast them away, it would be against his honour and glory; so these are the sum of the words.  
From these words fear not, the Doctrine is, that  Our natures are apt to be inordinate in our affections; in our fears as they here, so in 
Doct.  our loves and griefs. 
Now that it was so with them, it appears by Samuel his speech, for you may know the disease by the medicine, their hearts were shaken and disaduantaged exceedingly, and well-nigh drawn from the Lord, and therefore he exhorts them that they should not fear; this shows that we are apt to fear inordinately, they had Prophets no doubt among them that had told them of this sin all the time they were about it, and then they feared not; but now the thunder came, they began to fear extremely, so that Samuel had much ado to compose them again. Now our affections are said to be inordinate, either when we do not love, or fear, or grieve for that we should (for therein our inordinacy consists in the defect;) or secondly, when as they are set too much upon any thing, that is, when we overlove or over-grieve, which is either by pitching them upon wrong objects, or exceeding in the measure, and therein lies all the error that is in our affections; now let us see our own disposition by the disposition of this people: when we are well and in health, we fear not any sin, but as the Prophet's phrase is, Rush into sin as the horse rusheth into the battle; a horse is not able to discern that they are enemies, and so rushes on to his own destruction; so Solomon saith, A fool goes on and is punished, and a fool rageth and is careless; that is, he is violent in his affections to sin, and yet fearless withal: and this you may see also in the people of Lystra, at the first they thought Paul and Barnabas to be gods, and knew not how to do too much for them, but anon they would have killed them; and so we see by experience, that those whom men had magnified and esteemed most, they have at last most despited and contemned; and so before sickness we cannot humble men, insicknesse we cannot comfort them, all which proves the Doctrine.  
Now for the reasons of it; first, the general 
Reason 1.  cause is the fall, which hath put all out of order, so that the soul is like an Instrument quite out of tune, every stroke that is struck is amiss, there is no harmony at all in it; secondly, the more immediate causes are, first iniudiciousnesse, men are not able to judge aright, and then they are bold when they should be fearful, and fearful when they should be bold, as one that wanteth skill and judgement is fearful in that business, which a wise man that knows it will not fear; secondly, affections want the bridle of grace which should keep them in, and moderate them, they are of themselves unruly horses that draw the soul out of the way, unless there be an Auriga, an hand kept upon them by grace, and this being wanting it becomes further inordinate, because Satan joins with thine affections very often, for that is his advantage; to add wind to the tide, and hence ariseth his temptations, when as he sees an affection stirring, he takes the advantage, intends it, and makes them more violent.  
The use is, to take notice of this inordinacy of our affections that we are subject unto, 
Use.  we have an inmate within us that will have an hand in every business, and what it doth, it still doth amiss; whatsoever therefore you are a doing, still search what affections you have, and you shall find that all that comes from your flesh is amiss, and be jealous over sins, and this ye should rather do because they blind the judgement; when affections are strong then take heed of them.  
But you will ask me, how shall I know mine affections are inordinate? 
Quest.   
I answer, then when they are hindrances; for you shall know this, that all affections are 
Answ.  planted by God for a special end, use, and profit to man, and not to be hindrances in themselves, so as we could want none of them, we could not want grief for things past, nor could we be freed from fear of evils to come, for otherwise we could not take heed nor labour to prevent them when they are coming upon us, we could not be freed from anger, for it stirs up to remove impediments that lie in our way. Now you know the inordinacy of an affection, as you may know a disease in Physic; the general rule of Physicians is, when there is actiolaesa, as when you view all the functions of nature, and you see natural impediment in some natural function; why then we judge there is a disease; so it is true in the soul, when your grief is such as interrupts prayer, and hearing, hinders you in your duty to God and man, than it is inordinate; and it was the case of the Israelites inordinacy, who could not hearken to Moses for the grief of their hearts: so for anger, if it be such as causeth you to remove such impediments as lie in the way of good desires, than it is good; but when it causeth such a distemper, that you are ready to fly in the faces of your brethren, and so as you are more unfit for what is good, than it is inordinate: and so likewise your fear, when it expectorateth your souls, so as they are made unable to prevent the evils that you fear, and so discourageth you, that you fly from God; so as to hide yourselves from him as Adam did, and as they here would have done, and so if your delights and mirths make you more indisposed and unfit to prayer, or for good conference, etc. so it comes in as a damp to your mirth, and when as that which should oil the wheels and make you cheerful in good duties cloggeth you, than they are inordinate.  
Q. But you will ask me, how we shall resist the inordinacy of them? 
Quest.   
A. Two ways: first, if thy inordinacy be in the defect, in not fearing when we should 
Answ.  fear, or not loving when we should love; we must be careful then for to stir it up, for we may sin in the want of affection, as much as in the misplacing of them, as this people here finned as much in not fearing before, as in fearing now, and in their fear now they feared the judgement and not the sin: for had their fear been pitched upon that, Samuel would not have laboured to have taken them off. Secondly, they feared that God would not be reconciled to them any more, so that their fear was misplaced, and therein they sinned, whereas Christ saith, Reuel. 2. 10. Fear not the things ye shall suffer; but the sins which brings those crosses.  
Q. But you will say, when as our fears and affections are thus misplaced, when our hearts 
Quest.  are possessed of them, how shall we then resist and empty our hearts of them?  
A. First, have your judgements set right, 
Answ.  for the obliquity in the affection comes from the judgement, as those things we apprehend to be evil, them we fear too much, and therefore labour to have it enlightened.  
Q. If you ask me, how we shall do that? 
Quest.   
A. Bring it to the Word, and see what that 
Answ.  says, for the Word is as a glass which represents things as they are: I cannot stand to give instances out of the Word how to direct every affection; as now take Poverty, which thou fearest so much, the Word makes it nothing, Reu. 2. 9 I know thy poverty, but thou art rich; as if he had said, it is a matter of nothing: So likewise for your fear of men, Fear not him that can kill the body, but fear him that can cast both body and soul into hell fire; first, the Scriptures make nothing fearful but God's wrath and sin, and therefore now stick to the Word, and whatsoever thy fantasy is, yet say, sure I am thus; God said, and therefore I am sure it is so, and this will rectify the judgement; say it is but my fancy, howsoever it may be greater or lesser, yet the thing is the same as the Word said it: As the garment 
Simile.  may be greater or lesser, yet the body the same; so take any thing else, as the loss of credit, or the like, we think these something and fear them, but the fault is in our fantasy; men do therefore well by fitting their hearts to what the Word saith, to stay themselves. Secondly, again if this will not prevail, then let us pray ourselves sober; for inordinate affections make as much difference between a man and himself out of it, as is between a drunken and a sober man. Now Prayer composeth the heart much, for it bringeth thee into God's presence: And as the Sun casts down the mists and dispels them, 
Simile.  so Prayer doth an inordinate affection. Again thirdly, add to this communion of Saints, and that is a good means; for we are in such fits, as men in a fever whose mouths being out of taste, we should suffer ourselves to be ruled by the judgement and taste of others. Fourthly, after all this beseech God to convince thy judgement, to persuade thy understanding fully, for that none can fully do but he.  
The second Doctrine is, that  The greatness of our sin is no impediment to forgiveness. 
Doct. 2.  
It is true, saith Samuel, ye have done this great sin, I will not go about to diminish it, but the Lord will forgive you not withstanding. I will deliver it in these terms, because we are apt not to think so, and when we have sinned against the light of conscience, relapsed often, we are afraid to come into God's presence, as we see it by experience; and therefore now if any man hath committed any great sin, let him apply it to himself. It is true, I have done such a great wickedness, why yet be of good comfort, humble yourself, continue to follow the Lord, you shall find God the same to you that here he was to this people. Now the reason of this is:  
First, because the pardon of the Gospel, which we preach, makes no exception of any 
Reason 1.  sin; Christ came to save sinners, to take away the sins of the world, this is spoken indefinitely. Secondly, not of any person, 
Reason 2.  preach the Gospel to every creature, there is not any exception of any rebel or rebellion. Thirdly, besides the price that was paid answers for the greatest sins as well as the least; 
Reason 3.  he is ready to forgive a thousand pound upon satisfaction, as well as ten groats; and therefore if thou hast Christ for thy ransom, it is no matter what thy sins have been, great or small, for the same price may as well stand for the one as for the other. Again fourthly, 
Reason 4.  the God which we have to deal with is a mighty God, even in this, even in pardoning, Michah 7. 18. Who is like unto our God that pardoneth iniquity. and passeth by the transgression of his heritage? he will subdue them and cast them all into the depth of the Sea, that is, herein the infiniteness of God appears in forgiving transgressions, he showeth his might in it, and being merciful as God, and not as man, and therefore he useth that metaphor of casting their sins into the depth of the Sea, that as the Sea drowneth mountains as well as mole hills, if they be cast into it; so his Attributes are infinite and so are his mercies: and therefore he takes delight to forgive great sins, because we know him to be God and not man thereby, because he forgives more than a man is able or willing to forgive. But because examples are more prevalent in this case, I will give you a few. Adam was the cause of murdering the whole world, he made all men not only guilty of the first death, but also of the second; besides other aggravations of his sin, believing the Devil rather than God, etc. yet we see that God found out a remedy and received him into mercy, for he himself preached the Gospel to him, and therefore not without profit. So likewise Manasses sins exceeded, so as indeed we know not how a man should commit more almost: yet when he humbled himself greatly, (for he had great sins) God received him to mercy, and restored him to his Kingdom; so as when we read of his sins, how he filled jerusalem with blood, etc. one of us would have been ready to have said, What, Lord, wilt thou forgive this man and set him in his Kingdom, as if he had done nothing against thee? To name no more than that in the 1 Cor. 6. 9 those monstrous and heinous sins there mentioned, as greater there cannot be mentioned, yet some of them that were guilty of them were received to mercy, such were some of you, but now are ye washed and justified, etc.  
The use shall be, that you would take heed 
Use.  how you limit the holy One in regard of his mercy, that he will go so far in pardoning and no further; I dare boldly tell you, it is as great a sin to limit God in his mercy as in his power; as that was the sin of the Israelites, when as they were to go into the land of Canaan, they limited God, and thought he could not bring them in because of so great walls and great Giants, etc. and so take you heed lest you limit his mercy, as that when your sins are such sins of so heinous a nature as that he will not forgive you. How did David when he had committed the great sin with Bathseba, etc. and so Peter that stood in the same terms with Christ that he did before; and if you cannot bring your hearts to think this, then go beyond your own judgement by faith, for this is it that hindereth us from believing, that we draw a scantling of the Lord by our own fantasies, whereas he says, That his thoughts are above our thoughts in pardoning, Isaiah 55. Another point that I will deliver from these words is this, that  The way to have a sin forgiven, is to aggravate 
Doct. 3.  it, not to extenuate it. 
Samuel here you see, when he goes about to comfort the people, he aggravates the sin, but withal aggravates God's mercies, and so comforteth them; so that the best way to have a sin forgiven, is to confess it to the utmost.  
First, it puts a man into such a disposition as God hath promised forgiveness unto, for 
Reason 1.  than we come to see the vileness of ourselves that we cannot stand upon our own bottom, but are empty of all, and without God must perish, and so are drawn from ourselves and all in us, to rest no more upon ourselves, but upon God alone.  
Secondly, beside, the more particularly sin is confessed, the more glory ariseth to 
Reason 2.  God, and shame to ourselves.  
And again, it strengtheneth us against sin another time, a full confession of any sin is a 
Reason 3.  great preservative against it, when a man hath looked round about any sin, and considered all the particulars of it, it shuts up all ways to the sin, whereas otherwise, when men confess by halves, they live in some way of sinning.  
The use is, to teach you not to extenuate 
Use.  your sins, but to confess them to the utmost; and this you had need be exhorted unto, for I do not know a duty more hard than this, though you may think it easy; men are loath to confess their sins, because men are loath to leave their sins; till they mean to leave it, they extenuate it; if men will keep any reservation, and are not willing perfectly to forgo all, they will not confess them fully.  
Again, men want light to see sin fully, for we see sin in the circumstances of it no further 
2  than we have light lent us from the Holy Ghost; as the light is brighter and brighter in the house, the more clearly do we discern the lest motes, so here.  
Again thirdly, there is a self-love in every one, and therefore while we look on sin as 
3  our own, we are ready to favour it; as juda, whilst he looked on the adultery, as in his daughter, he judged it worthy of death, he would have her burnt, but when it came to be his own sin, than the case was altered: so David would have had the man put to death that took his neighbour's sheep, but when it came and proved to be his own case, God was fain to take a great deal of pains to humble him, and to make him confess it; and therefore aggravate your sins in your confessions, saying, I have had these and these means, I have sinned against the great light again and again, and broke the covenant that I have made with God, and know that this way you cannot exceed, If our hearts condemn us, God is greater than our hearts; let us 
1 john 3. 20.  take a man that apprehends his sin most fully, yet God conceives more fully of it, so as we in our thoughts cannot reach to what he seeth sin to be: and herein you had need take pains and search diligently, for many sins that are great sins will appear at the first to be but small ones, as this sin of theirs, they thought it but a small matter at the first, it was but choosing of a King that was not any where forbidden, and yet Samuel tells them that therein they had first cast away the Lord; secondly, they cast away Samuel and the Lord in him; thirdly, they had put trust in Kings: And so David's numbering of the people seems to be but a small thing, a thing not in itself unlawful for a King to see what strength he hath to encounter an enemy, but David he knew his own heart, he knew his own ends, than he cries out he had done exceeding foolishly; know this therefore that this ye ought to do, and that the more ye see sin abound, the more ye will see grace abound, and so you will love the more, and prize Christ the more, and be more humble and content with any condition. Again observe,  One sin makes much way for another. 
Doct. 4.  
This sin of theirs had well nigh drawn them to a departing from the Lord, now were they in the high way to slip from the Lord quite away.  
The reasons are; first, because every act intends 
Reason 1.  the habit of sin, as when any thing is acted it increaseth the habit with which it is acted; as every act of grace strengtheneth the habit of grace, so sin makes the flesh to rise above the spirit, to get it under, and so at last to get the victory.  
Because every sin weakeneth that grace which 
Reason 2.  should resist it; as in a disease there is not only a thing contrary, with which health is to wrestle, but something also which weakeneth the strength by which health should resist; and so doth sin (especially great sins) seize upon the strength, takes away the rectitude of judgement by which we should resist; if it be a great sin, it works as a great disease which seizeth upon the principal part, and therefore is often little felt; a small sin is as a small wound, which we may easily feel, because all else is in health, but a great sin is as a blow upon the head which amazeth us.  
Again, committing a great sin discourageth us from coming to God for pardon, and 
Reason 3.  makes us bold to go on, and seeing we are over shoes, we are willing to go on and be over boots too.  
Aster commission of a great sin, God giveth Satanleave to take possession of a man, as Satan 
Reason 4.  got possession of Saul by his envy at David; an evil spirit (as is said) fell upon him, and he would have killed David; and so judas, after his resolution to betray his Master, the Devil entered into him, and would not suffer him to continue there, but to hang himself, and therefore take heed of falling into sin, for than ye are tanquam in pracipitio, so as you cannot stay yourselves, as in a quicke-sand you sink deeper and deeper; and therefore deal with sin as you would deal with poison, which a man will not let alone to lie long in his body, but he will take an antidote against it as soon as he can. Another point we may observe is this, that  Discouragement and too much fear are great means of our departure from God. 
Doct. 5.  
Fear not, turn not aside from following the Lord, etc. There are many things which keep us off from coming to God; first, our strong lusts, not willing to give over all, nor 
1  yet to do all. Secondly, our deferring of repentance, we can do it as well hereafter, but 
2  the greatest hindrance of all other is that which we have now named: Many will say indeed, to enjoy the favour of God is a comfortable thing, and to have assurance of our sins being forgiven, but I have little hope of this, I have such a nature, and I have fallen often, and have so much hardness of heart as God will never receive me, and so men sit down discouraged; and this must needs hinder in many respects.  
First, because it takes away all alacrity, for what a man hath no hope to bring to pass, he 
Reason 1.  will never go about it; so a scholar, if he hath no hope to get learning, will give over studying; take hope away, and take away all endeavour, nay take away all desire, which is more, for what is out of a man's hope a man desires not, for objects they work when they lie near the faculty, even as fire never worketh till the fuel be nigh it, and the loadstone till the iron be put to it: things that are afar off, we have little desire to: as now to instance; the condition of Kings, though it be a thing most desirable, yet seldom men actually desire it because it is out of their hopes, and therefore when men are discouraged, as thinking they shall never have such a lust mortified, they sit down without all desire or endeavour: and so when men look on the Lord as on a strict and severe judge, it causeth strangeness in them; they will not come at him, but they will be content with that liberty which they may enjoy without him, as beggars when they see they cannot better their condition, content themselves with what they are, and that liberty which they do enjoy; and so men being discouraged from going to God, they turn and rest on something else, for the heart will have some liberty.  
Again, when we come to the Lord, Satan he casts in all these fears, he musters up all objections, but the Spirit you see saith, Do not fear; now whether will you take part with Satan or the Spirit? If men be humble, Christ saith likewise, Come to me and you shall have ease, all ye that are weary and heavy laden; let them not think that their sins are a burden that will break their backs, if they come to him, and so the jailor he trembled and thought himself undone, but Paul told him of the Lord jesus, in whom if he believed he should be saved; it is good for us to consider what Satan's end is, in casting in such objections, as about the hardness of our heart, etc. his end is to discourage you.  
Q. But you will say, how shall I know when 
Quest.  such objections are from Satan, they may arise from a right judgement of what mine estate is?  
A. Ye shall know it by this, if they put you off further from the Lord, and make the heart 
Answ.  listlesse to what it should apply itself to, as Prayer, Repentance, than it is from Satan.  
In that when the people had here committed this great sin, and Samuel bids them not fear; they might haply ask him, what would you have us do? then he saith, Turn not aside from following the Lord your God, but serve him with all your hearts; I raise this sixth Doctrine, that  When a man hath committed any great sin, it 
Doct. 6.  is his duty, his best and wisest way to come in presently and turn to God. 
The Spirit here by Samuel commands it, and therefore it is their duty, and what he commands it is best and the wisest course to take; the reasons of it are.  
Because the heart immediately after the sin 
Reason 1.  committed begins to contract hardness, and the longer it goes without returning, the more hardness it contracts, but presently after it is more sensible; and therefore a wound that is taken presently is the sooner healed, and the smart will be the less, so it is in sin.  
By committing one sin we are exposed to greater, for it is like the breaking down of the walls, 
Reason 2.  which the longer they lie, the breach not made up, the more enemies may come in; there is a gap made, which if it be not stopped, will let the good cattle out and the evil cartel in; see this in David, if he had humbled himself and renewed his repentance, he had prevented that murder, and making Vriah drunk, etc. but he let the gap lie open, and see what a troop of sins came in: see this also in Asa, his making a Covenant with the King of Aram, and rested 
2 Chron. 16.  on him, at the beginning of the Chapter: but now if he had humbled himself, all the rest that follows had been prevented, but he did not so, and then follows putting the Prophets in prison, oppressing the people; when he was sick, seeking to the Physicians, for he grew worse and worse, his end was not answerable to his beginning, though he was a good man; and Peter now on the other side, because he humbled himself, he presently was received to mercy, and prevented all.  
The longer ye lie in a sin unrepented, the greater the sin is, because you abuse God's patience 
Reason 3.  the more; for he considereth every hour, and it is not slackness in him that he forbears you, but patience; which you abusing, add unto his wrath every minute.  
The same duties lie upon you that did before, which you ought to perform, and your sin 
Reason 4.  is no privilege for the omission of them, and therefore your best way is to turn, and not to go on in your sin.  
Ob. But you will say, Must a man come in presently into the presence of God after he 
Ob.  hath so grossly offended him?  
Answ. Ye may and ye ought to do it, but 
Answ.  not with that disposition remaining in your heart, wherewith you commit the sin, but with an heart humbled, converted to God, stricken with the sense of its sin, promising new obedience, and thus to come in presently is no absurdity. If a Rebel, presently after his rebellion, comes indeed with a sword in his hand into the presence of a King, let him not look for pardon: if with meekness and a rope about his neck, he may: yea and I add this, that the heart is sooner turned if you take the advantage of it presently after the sin is committed. There are two objections in this case:  
Ob. First, you will say, my heart cannot be presently humbled enough, to which I answer. 
Ob.   
A. That God stands not upon the measure of humiliation, so as to reject thee, but if it be 
Answ.  in sincerity, if thou knowest and seest the sin thou hast committed, so as thou art vile in thine own eyes, and art resolved not to return to it again; if this be in sincerity, though in never so small a measure, the Lord accepts thee. Again,  
Secondly know, that thou canst not be humbled as thou wouldst at the first, add therefore 
Answ. 2.  to thy humiliation afterwards, as David when he said, Lord, I have sinned, God forgave him, though he was not so much humbled as afterward.  
Ob. 2. Again you will say, it may be my sin 
Ob. 2.  is not healed yet, then indeed I may come with confidence, and yet my heart may be as false as ever.  
A. I answer, that men are first to seek pardon, and then prepare for healing afterward, 
Answ.  for this is a sure rule, that there is no sin healed till there is an assurance of forgiveness. The Lord, as he washeth away the guilt, so he healeth the stain, and gives a new Spirit, for this is his Covenant, jerem. 31. Ezech. 36. I will forgive their sins; and what then? and give them new hearts. We are all deceived in this, that we think when as we take a purpose with ourselves against a sin, that all is then done, but it is not so; as a man that hath a running issue in his body, it is not enough for him to say, I will not have it thus, I desire it should not be, I purpose it shall not, but he must use means to heal it. To conclude, when any have fallen into sin, I say unto them, as Samuel here, Continue ye to serve the Lord, do you think to mend the matter when you are out of the way, by going on or standing still, but return rather and serve the Lord, for he is the same Lord still, and there is the same bond still that binds you to serve him. And again, what will you do, go some whither else, (for you must have a being) will you go to the creatures to get rest from them, they are vain, they will not profit you nor deliver you: but you will say, whither then? why, to the Lord, but what hope is there that he should accept us? why, the Lord will not forsake his people. He is still the same God, he will not forsake his own, as a father will not forsake his child; and secondly, he will not for his Names sake. Lastly observe hence, that  The sins which we commit make no change in 
Doct. 7.  the Lord. 
No substantial change; they may make him angry as a father may be with his son, and that so as they may feel the effects of it, but yet he is the same God still; for  
First, It is not the slipping into great sins that breaks the covenant or makes it void; there is nothing 
Reason 1.  that makes a bill of divorce, but an utter turning away from God.  
Again secondly, God is the same, and you are 
Reason 2.  the same; your hearts are the same to him, the same bent of mind, the same frame of heart remaining in you still, ye are his servants still, and he is the same; upon the same grounds that he chose you first he loves you still, sins work no substantial alteration; he chose you freely because he would, and therefore as there is a transient act of sin passed from you, so a transient act of punishment may pass from God; for as your hearts are the same for substance to him as before, so is Gods to you.  
The use is, that you would not think when 
Use.  you have sinned, that the Lord will reject you. Our Saviour Christ shows the same by the parable of the Prodigal: they in the house did not think that such a son should have had such entertainment when he had spent so much, that his father would have given him such an answer, to fall upon his neck, to be so glad of him; by that our Saviour expresseth how willing God is to receive sinners. David had no sooner said, I have sinned, but God said, I have put away thy sin; and so Peter after his denial, Christ looked on him with the same familiarity as he did before. Only do not think that God will hold the wicked innocent; if ye have false hearts, than ye shall not be forgiven.  
If the Lord be so ready to receive men after they have offended him, consider how worthy 
Use 2.  of utter destruction they are that will not turn to him; if God should say to any man here, Thouhast committed this sin against me, yet come in, there shall be no hindrance of my part, unless the stubbornness of thine own will hinder thee, who would not say that he that should refuse were worthy to be condemned? Christ is said to come to render vengeance to those that obey not the Gospel, and 
2 Thes. 1.  therefore Samuel adds this in the end of all, if they would for sake the Lord, know that you and your King shall perish.  
FINIS.